CHAPTER 1. Of working of Miracles.

ANd first I shall begin to speak of Miracles, which so ma­ny dote upon in these dayes, waiting for visi­ble signes, and some great Revelation: and to them I shall say as Christ said unto the Scribes and Pharisees that the King­dom of God cometh not with observation; for they looked that Christ should come with abundance of earthly pompe and glory: but Christ tells them they were deceived, for the Kingdom of God consisted not of outward glory and excellency; for saith he, the Kingdom of God is within you: it is more of substance then of shew, more glorious [Page 2] within then without, and the Miracles more inward then outward. Miracles of a more spiritual nature to appear in the inward man, to the beating down of every strong hold: and therefore those outward miracles are swallowed up of inward miracles, of a more glorious nature: the one being a type of the other, as the outward man was a type of the inward man; and therefore my work shall be in this Chapter, to shew you my reasons why I conceive that Miracles in a visible way, a [...]e to cease in that age: So that this is my meaning, that the Miracles of Christ and his Apostles in a visible way: were to cease in that age.

1. Because Miracles were to testifie of Christs coming in the flesh, and therefore when Christ came, he came with signes and wonders, as his casting out of Devils. Mat. 12. 22. and Luke 11. 17. Of his healing the sick, and curing them of their Diseases; as you may see, Mat. 15. 30. In giving sight to the blind, and hearing to the death, and speech to the d [...], making the lame to go, as raising up the d [...]: and all this he was to do, to manifest himself to the World, that he was the Christ Is [...]i [...] 35. 5. 6. chap. 61. 1. Mat. 11. 5. And thus [...] came to be known of John Baptist, as you [...] see Mat. 11. 4. 5. Together, with the [...] [Page 3] of the Holy Ghost descending upon him in the like­ness of a Dove, Luke 3. 22. John 1. 33. And thus he was manifest to John, as to all the World, doing such works as never man did, whereby he might appear to be the Christ, to leave all men without excuse, as John 15. 24. in doing such works as were never done from the beginning, in opening the eyes of the blind, John 9. 32. and in shewing such signes & won­ders which were not before recorded, least the world should take up to much time in the searching thereof, and in doteing more upon his acts, then upon the end of his coming, John 20, 30. & 21. 25. As also further, the Apostles were gifted for the same end to ma­nifest Christ to be come in the flesh, working miracles, both before and after his ascensio [...] that thereby they might manifest to the World, that he was the Christ; and for that and they were promised by Christ, to receive the gifts of the Holy Ghost, Luke 24. 49. which was performed in Acts 2. 1. 2. The gifts of the spirit being powred upon them, insomuch, that they were able to speak infallibly, to work Miracles, and to speak with new Tongues, and to understand all Languages under Heaven, [...] 2. 6. Even for this very end, that they [...] that he was the Christ, both at [...], and to the [...] pa [...]ts of the [Page 4] Earth, Act. 1. 8. And thus the Lord granted signes and wonders to be done by the hands of the Apostles, to give Testimony to the word of his grace, Act 14. [...]. who did mani­fest to the world, that all the wonders that they wrought, were in the name and power of Jesus, Acts 4. 10. shewing in their preaching that this was the end for which Miracles were on foote, even to testifie of Christ, Acts 2. 22. And this was one end, for which Miracles were given to hold forth the coming of Christ.

2. Miracles were to confirm the Covenant of grace, which was to be established as firm as the first; for when the first Covenant was given out, it was ratified with signes and won­ders; for all the Mountaine was on fire, and there were thunderings and lightnings, and voices, and so terrible was the sight, that it made Moses the man of God tremble: So ter­rible were the signes. Heb. 12. 18. 19. 22. And thus you see the first Covenant was ratified with Miracles, and so also was the second, which is a better Covenant estableished upon better promises, Heb. 8. 6. And also more glorious Miracles of a more spiritual nature▪ for the Miracles of the first Covenant were more outward and terrible: But the Miracles of the 2. Covenant are more inwardly [...] [Page 5] comfortable, which did accompany the Ap­postles in their Ministry, confirming the truth by signes and wonders, Mark▪ 16. the last, Act. 19. 10. 11. And thus did the Lord Jesus Christ himself also confirm the Doctrine of the Go­spel with more Miracles, then ever any word was before from the beginning of the World; so that you may see that the Doctrine of Christ and his Apostles wanted not Miracles to confirm it: God the Father also bearing witness with signes and wonders, and divers gifts of the Holy Ghost, Heb. 2. 4. That it might appear the Covenant was the more glorious, and more excellent, firm and sure: being so wonderfully ratified and confirmed with Miracles. And thus you see a second Reason wherefore Miracles were on foot, e­ven to confirm the truth of the Go­spell.

Now a third reason wherefore Miracles were on foot, was this: even to confirm the calling and Ministry of the Apostles, who were to lay the Foundation both for Do­ctrine and practise, which the World was to follow in after Ages, to the end of the World, For we are built upon the Foundation of the Prophets & Apostles, Jesus Christ himself being the chief corner stone. Eph. 2 20. In being the Authour both of their Doctrine and Practise; [Page 6] and therefore you see it was requisite, that Miracles should attend the Apostles in their Ministry; who were to set forth such a way to the world, that was never before heard of: neither can there be a more glorious way set forth, or more glorious Ministers then Christ and his Apostles were; to set forth a way to the World, to walke in in future ages; and therefore the Father, even the God of Heaven and Earth, did so honour the way of the Gospel with his Sonne, and such glorious Miracles, that were never acted before since the World stood; whereby he did manifest his probation of their way.

And thus I have shewed you some reasons wherefore Miracles were on foot, even to con­firme the truth, that Christ and his Apostles did set forth. Now, I shall also shew you reasons and grounds, wherefore I conceive that Miracles are ceased, which are these.

First, We have received a sure word of pro­phecy, to the which we do wel if we take heed 2 Pet. 1. 19. For a standing Word as the Gos­pel is, is a more surer ground of Faith, then all the Miracles in the world; that our faith should not be built upon men, but upon the Word of God, which endureth for ever. 1 Pet. 1. 25. For to ground our Faith upon miracles, is but a rotteu foundation; because when miracles [Page 7] cease, our Faith must cease: and so we stand at a great losse, being built on so uncertaine a ground; but it is not so with the people of God, who are built upon the Rock and foun­dation of Christ, and his Apostles, their way being undeniable, and by the which way we must be judged at the last day.

Secondly, Another Reason is this, Miracles were to accompany Apostolicall men in those Apostolicall times, to set forth an Apostolicall way to the World; which they were to stand to, being so gloriously confirm'd with mira­cles by Christ and his Apostles, as any way could be confirmed: so that now to look for miracles is vaine, except you look for a better way, and better work-men then the former were; which to do, is to race the foundation of Christ and his Apostles.

Thirdly, Because it cannot appear that af­ter those Apostolicall times that miracles were on foot, or that any after those times did work miracles: neither Timothy nor Titus in their ordinary ministery, nor any of the Mi­nisters in the seaven Churches of Asia; but were to looke unto the forme of sound Doct­rine, which they had received from the Apo­stles, as you may see, 2 Tim. 1. 13. which was the foundation of Christian Doctrine and practise, whereon the people of God are to [Page 8] build in every age; For other foundation can no man lay then Christ hath laid, 1 Cor. 3. 11. And so it doth appear, that after the Apostles times, there was no looking for miracles; for they knew, the Gospell was as gloriously con­firmed with Miracles as was possible to be.

Fourthly, If we looke for miracles now: what do we else but question the Doctrine of the Gospel, and fly in the face of Christ and his Apostles, to condemn them of insuffici­ency, as not being able to set forth such a way for all men to walk in; which is sufficient to save them if they believe in it; and also of force to condemn, if they do reject it? But this is clear, where the Apostle saith, that Christ shall come in flaming fire, to render vengeance against them that obey not the Gospel, 2 Thes. 1 8.

Fiftly, If we must have Miracles now to be­lieve; then why not Miracles also, to confirm our belief, and miracles also to keep us in the Faith; which if so, then we may cast off the Scriptures, and build our Faith upon Miracles, & then if miracles cease, we cease to believe: and so if there be no Miracle there is no Faith; if no belief, then no salvation.

Sixthly, If we must build our Faith upon Miracles, and nothing be true to us in the Scripture, till it be confirmed by a Miracle; then, how will you discern between a false [Page 9] [...]racle, and a true, seeing that a pretender may do the like: and so [...]ou may take a false miracle for a true, o [...] a true miracle for a false: and so by the subtilty of the Devill you may be [...] in strong delusions to deny all S [...]pture to your utter damnation?

Seventhly, Whether doth not this Tenent question the State of all our fore-fathers, from the Apostles to this present time, that their faith was in vaine, and their salvation uncertain, seeing they wanted miracles to confirme it to them, and so were in a sad condition? and the like I may say of you that stand so much for miracles: what if you die before you enjoy a miracle to con­firme the truth unto you and so build up­on the sand? is not your condition sad that your salvation should depend upon a mira­cle, and so be damned?

8. Whether doth not this Tenent set up the Pope and his Adherents, who may say by this reasoning, that he is in the right way, and others in the wrong: because they have miracles to confirm their way, and thereby prove their Church to be true: the Pope working a miracle every year, whereby he doth perswade them that his way is right, and all the wayes of others false, because they have not miracles to confirm their way? [Page 10] and therefore the Pope by this may plead that he is right, and others wrong, and so we shall justifie the generation of the wicked to confirm them in their wickednesse, and con­demne the people of God, because they have no miracle.

9. I may say to such as Christ saith to the Scribes and Pharisees under the Law, They have Moses and the Prophets, if they would not believe them, neither would they believe if one should rise from the dead to work miracles: and so I say, we have Christ and his Apostles, and he that will not believe the truth set forth by them confirmed before by miracles, neither will he believe if one should rise from the dead, and do all the miracles in the world.

10. It doth appear that miracles are cea­sed, because the Scriptures do declare that such as should work miracles in the last dayes, should be false Prophets, shewing signes and wonders, and that Satan should come with all lying signes and wonders to draw men from the truth, that they might believe a lye, that all those might be damned who obey not the truth, but obey unrighteousnesse, 2 Thes. 2. 9. 10. And this I believe is the Divels grand designe in these dayes, to make men believe, that the Scripture is not true without miracles to con­firme it, that thereby he may deceive the [Page 11] world, and set up his own false miracles in stead of the true: and this may be the reason why he puts it into the hearts of men in these dayes that miracles and dreams are above the word, that thereby he might have them where he would, and so deceive them with a false miracle, as he doth the greatest part of the world at this day, as the Turks who are deceived with the false miracles of Mah [...], wherein he hath deluded them to this present day, through the devill and his instruments; together with their false miracles, wherein they are kept in blindnesse; as also the Pope with the Latin Church, deceiving the world, and themselves, with their false miracles, which they much boast of, whereby they judge their way to be right, because the De­vill and the Pope work miracles to confirme their way, which indeed the Scriptures did foretel, that the Latin Beast would deceive the world with his false miracles. Revel. 13. 13, 14. But these spirits are the spirits of devils, de­ceiving the Kings of the earth, and the whole world, Revel. 16. 14. But the Lord will take that beastly worship of the Beast, together with the Beast, and the false Prophet, with his lying spirit, that wrought miracles to deceive the peo­ple, and will cast them into the lake of his wra [...]h forever and ever, Revel. 19. [...].

Now there is some objections to be answe­red, as Joel 2. where the Lord doth foretell, that young men shall see visions, and old men shall dream dreams: and that that prophesie is in part to be fulfilled.

To the which I do reply, with the words of Peter, who had a more spirituall discerning then any in these dayes to discerne the truth of prophesies, that that prophesie was ful­filled upon them when the visions of the Lord did appear unto them in Acts 2 1, 2, 3. who were the Lords young men, who were to declare the minde of God to the whole earth: and that being such a publick prophe­sie, it was publickly fulfilled to perfect a pub­lick work to the admiration of the beholders who were very desirous to know what was the meaning of those strange works, and the Apostle flies to the prophesie of Joel for their refuge, and tels them it was no more then what was prophesied of them: and that they might now see that prophesie fulfilled, Acts 2. 16. 17, 18. and that those were the dayes that were spoken of before, being glo­rious Gospel-times, in which the Lord was to accomplish his promise, that there might be no­thing wanting to ratifie & confirm the truth of the Gospell: so that this prophesie being ex­traordinary, [...] doth appeare by the Apostl [...] [Page 13] words: if any do pretend in these dayes the like revelations, they must also shew the like effects which I think they cannot.

10. I shall speake a word or two of Gos­pell-visions, whereby it will appear that that there are no such visions in these dayes: and first those visions did appeare in a [...]visible man­ner to the sight of the beholders, Luke 3. and Acts 2. and then secondly, they were able to confirme what was revealed in the vi­sion to them by a visible signe or wonder: and thirdly, they were able to speak in an extra­ordinary manner to convince the gain-sayers; and fourthly, those visions were for the truth, and not against it: so that from hence I conclude, that the cause is taken away be­cause the effect ceaseth; for if they prove the like visions, they must also prove the like visible manifestations; or else they are false visions. And as for the dreamers there spo­ken of, you may see that was fully fulfilled in those dayes in the Scribes and Pharisees, those old and ancient Doctours of those times, who stood dreaming as men amazed, when they beheld the Lord Christ, and his Apostles, the mirrour of the world, to preach such glorious doctrine, accompanied with such glorious miracles; and their doctrine being so strange and rare, and so unanswer­able [Page 14] preaching, with such authority, and so mightily, convincing the gain-sayers: the Doctors also themselves being so wonderfully confuted, that we may truly say, That they were in a dream, or trance: whereby the prophesie was truly fulfilled.

2. Object. is in Marke 16. These signes shall follow those that do believe. So that hence they do inferre, That there is no true Gospel-Preachers but such as work mira­cles: which if this be true, then there is no faith in England, because no true Ministry; for faith comes by hearing, Rom. 10. 17. even by hearing the word preached, and how shall he preach except he be sent: so that if there be no Preachers, there is no faith, & then there is no salvatiō: for if the Ministry of faith cease, then faith must cease: which if so, then to what purpose do your Ministers teach, seeing they work no miracles, so that by this Te­nent both you and your Ministers are in a false way.

And further if our salvation depend up­on miracles, would God have been wan­ting think you ever since the Apostles time to have sent them into the world to have perfected their salvation to the full? for certainly, if we could not have been saved without them, God would never have been [Page 15] wanting to have sent them: But God had so fully before confirmed the Gospel with such Ministers and Miracles, which is sufficient to confirm the truth in all Ages.

3. Objection. But we have been in a great confusion for many hundred of years toge­ther, ard in a great confusion amongst us, to know the truth, and how shall we know without a miracle to confirm it to us?

To the which I reply, and how shall we know the truth by a Miracle; seeing a preten­der may do the like, and so you may take a false Miracle for a true? or how will you prove that your Miracle to be true? if not by the word, or else it may be false for ought you know: must not the word try your miracle, whether it be true or false? and therefore to the Law and to the Testimony, if they speak not according to that, they are in a false way, Isaiah 8. for the word of the Lord is pow­erfull, and sharper then a two-edged Sword, Heb. 4. 12. to pierce through all the false wayes of men, and to cut in peeces all false worships whatsoever; and it is a searcher of the heart, and a tryer of the raines, to search into all the hearts of men and their actions, to judge them according to their works.

2. Who must end all contentions, must [Page 16] not the word which is able to satisfie all doubts, and to direct us in all our wayes? and what need we fear, having so glorious a Guide as the Gospel is? can you find a better Rule to walk by, or a better Guide to lead you, which is the Resolver of all doubts; for if the word cannot satisfie you, who can? And now I shall speak a word or two for the word of my God; for where will you find a Christ but in the word? and where will you find the promises of Christ but in the Word? doth not the Word hold forth Christ to you, and holds forth the promise to you? doth not the word shew you the way of life? if you would know what Doctrine is right, doth not the word shew you what Doctrine and what worship you ought to observe? doth not the word hold forth unto you ho­liness and unholiness, life and death? and shall not the word judge you at the last day for e­very idle word? and is not this the word of Christ, John 12. 48. Consider therefore all you that forget God, will not his word find you one day, and accuse you at the bar of justice for all your contempt, and then what answer will you make: will you say his word was false or true, will you condemn your judge that shall judge you? the Lord give [Page 17] to consider, that you may prevent the judge­ments of this Judge.

CHAP. 2. The Reasons wherefore so few believe, and imbrace the Gospel.

IN the next place I shall endeavour to shew you the Reason wherefore so few believe the [...]ospel, for Christ saith, many are called, and few are chosen, Mat. 22. 14. And so there is no fault in Christ, if he call them, and they come not: the fault is theirs, and not his; Christ tells us also. That [...] is the gate, and narrow is the way that leads to [...] few there are that find it, Mat. 7. [...]4. And [...] sure Christ doth not hinder them from finding the way; for if he did, he would not condemn them for not finding it; but sure he [...] intend to give them life, because he pro­ [...] it to them, or else he did dissemble with [...], which I believe he did not. Also the [...] of [...] as like [...] a King, that made [...]riage for his [...], Mat. 22. 2, 3, 4. [Page 18] Now this King is God who did intend to mar­ry his Sonne to all that imbrace his grace: and first he invited the Jewes, as Christ himself saith, I was not sent but to the lost sheepe of the House of Israel, Mat. 10. 6. But the proud Scribes and Pharisees rejected the grace and mercy offered them, and respected the plea­sures of this world above the riches of Christ, and he came unto his own, but his own received him not, John 1. 11. And therefore the Chil­dren of the Kingdom were cast out, Mat. 8. 12. And therefore Paul saith, it was necessary that the Gospel should be first preached to the Jewes; but seeing you reject the Gospel, loe we turn to the Gentiles, Acts 13. 46. And thus you see they were called, but they refu­sed to come, and therefore the fault was theirs and not his; for Christ saith, A sower went forth to sow, and some seed fell upon good ground, and some fell upon bad ground, and some ground brought forth fruit, and some brought forth none: Now the sower is Christ, and the seed is the word of grace, and the ground is the World: Now it doth appear, that the fault was not in the sower, for he sowed good seed, as you may see, Mat. 13. 34. And the same seed was sowen upon the bad ground, as upon the good; but you may say, how came the ground [Page 19] to be bad? I reply, by the Devil and them­selves; for God made the ground good, as you may see, Gen. 2. and so saith the wise So­lomon, Eccles. 7. 29. God made man good, but they found out many inventions: so that you may see the fault was in the ground, and not in the sower nor the seed; so that the fault is not in Christ, because so few receive the Go­spel, but in the Creature who is condemned for rejecting the Gospel.

And now I shall come to Reasons, to shew you wherefore so few imbrace the Gospel, 1. Because the promises of the Gospel are spiritual, and promises of another life, and therefore so few receive it; for if the Gospel promised to make men rich men, and great men in the World: then all would be Gospel-Professors, because they would be rich and great men in the World, and to be honoured of men, and to injoy all the glory of the flesh for to have the prayse of men, and to have the World on their side; but be­cause the Gospel holds forth no such thing, but contrariwise those that imbrace the Go­spel, loose the savour and esteeme of the World, and are hated of all men, as contemp­tible men of another World, as not worthy [...] upon the face of the Earth: and there­fore [Page 20] there are so few that imbrace the Gospel, the wayes of the Gospel being despised and contemptible in the eyes of the World, Mat. 10. 22. And this is the Reason wherefore so few imbrace the Gospel of Christ, as you may see John 15. 19.

2. Reason. Is because the Gospel holds forth a self-denying Creature, that a man must deny himself in the honours, riches, and pleasures of this life, and love Christ above all; for he that loves Father or Mother, Wife and Chil­dren, or Brother and Sister, or any thing in the world more then Christ. is not worthy of him; and he that doth not denie himself and take up his Crosse, and follow Christ cannot be his Disciple, Mat. 10. 34. Luke 14. 26. For he that seekes to save his life in the riches, & honours of this life, he shall loose the riches & honours in Christ; and he that is ashamed to professe the truth of Christ before men, Christ will deny him the comforts of the Gospel be­fore his Father which is in Heaven: and there­fore it is that so few do believe and obey the Gospel, even because they love the honours, riches, and pleasures of this life, more then they do Christ: Nay, rather then they will lose the honour of this world, they will [...] Christ like Judas, for a peece of money, [...] [Page 21] deny their Master with Peter, and forsake Christ with Demas, to imbrace this present world: so hard a thing is self-deniall to be brought off our own bottoms to imbrace the Gospell, that I may say with the Prophet Esay 53. Lord who hath believed our report: so many seek themselves, and so few the things of Christ, that rather then they will deny themselves, they deny the Lord that bought them, 2 Pet. 2. 1,

3 Reason. Wherefore so few imbrace the Gospell, is because men love the praise of men more then the praise of God: for thus it was in the dayes of Christ, there were ma­ny of the Rulers believed on him, but they did not confesse his name and Gospell open­ly, because of the Priests of those times, who were enemies to Christ and his truth: and for fear of the Priests of those times they [...]urst not imbrace the Gospell, lest they should lose their favour, and be shut out of the synagogue, John 12. 42 they will deny Christ, for the Text saith, That those chiefe Rulers loved the praise of men more then the praise of God, ver. 43. And thus it is now in our dayes, there are many of the chiefe Rulers believe, and are perswaded of the truth of Christ, but they will not confesse him, and [...] truth openly, because they will not dis­please [Page 22] the Priests: and least they should out themselves out of the fleshly Church of Eng­land, and that covetous fleshly Ministry: and because they love the praise of men more then the praise of God, the god of this world having blinded the eyes of the great ones, and the eyes of the priests, and people, lest they should obey the glorious Gospel of Christ 2 Cor. 4. 4. and for this cause there is so few that im­brace the Gospell, because men love the praise of men more then the praise of God.

4 Reason. Is because there is so few of the great ones believe the Gospell, and this was the plea of the Scribes and Pharisees against Christ, Have any of the rulers believed on him? John 7. 48. The Pharisees knowing this, that the multitude would follow the great ones, whether right or wrong, whether their way were true or false: and this is as true in our dayes▪ for if the great ones would be­lieve, and follow the Gospell, then would the inferiour ones: and if the Priests would im­brace the Gospell, then would the people: and so as Christ saith, The blind lead the blind, and so they both fall into the ditch: for as the Apostle saith, ye see your calling brethren, how that not many mighty, not many noble, not many learned, but the poore receive the Gospell, 1 Cor. 1. the contemptible ones of the wor [...], [Page 23] the great ones [...]allowing in their fleshly fe­licity and worldly glory, and therefore it [...] that so few imbrace the Gospel of Christ.

5 Reason. Is the high esteem of the per­sons of some, and the dis-esteem of the per­sons of others, and thus did the Scribes and Pharisees vilifie the Person of Christ in their saying; Is not this the Carpenters son? Marke 6. 3. 4. being offended at him, and declaring against him, saying, Art thou greater then our father Abraham, and the Prophets? John 8. 53. and thus they undervalued the Person of Christ to make his doctrine contemptible in abasing his Person, that thereby they might set up themselves, saying, We are Abrahams children, John 8. 39. but for this fellow, we know not whence he is, John 9. 29. and thus did the proud Scribes and Pharisees of those times contemne Christ, and his Apostles, as if they were the basest men in the world, and thus they do in these dayes high­ly esteem of the persons of so me, if he be an University man, and have learned the spirit, as they conceive, at the University, with the knowledge of the humane tongues, and have received his humane degrees, then they admire his Person, and esteem him some great man, or divine person, having bought the spirit at the University, as the people [Page 24] conceive: and that which he hath bought at the Schools, he sels it for spirit, though in­deed it be nothing but a Tract of Fathers and Authors which he hath got by art, com­pacting a Sermon out of Fathers and Au­thours, and the like, and preaches but the judgements of other men, and those mens persons are esteemed as the only men in the world, and all other men rejected, though never so able and godly, because they come not in by the doore of humane inventions, their persons are despised as contemptible, and so their doctrine is despised, being never so holy and true, because their persons are contemptible, which is a main cause and rea­son wherefore so few imbrace the Gospell of Christ.

6 Reason, Wherefore so few imbrace the Go­spell, is this, because the Lord hath been plea­sed in all Ages to reveale his truth to a com­pany of contemptible ones in the worlds eye, as you may see both under the Law and Gos­pell: as under the Law the Lord called Mo­ses a shepheard to feed his flock, who was feeding the sheep of his father, Exod. 3. And the Lord called him to feed his people Israel, and also David a shepheard, who was tending of his fathers flock: And the Lord called him [...] the ewes, and made him a shepheard in Is [...] [Page 25] and then there was Elisha a plow-man, and Amos a heards-man, Amos 1. And thus you see under the Law how the Lord did reveale his truth: and under the Gospell you have Christ and his Disciples, who were poor contemptible men in the world, and as Mat­thew a Publican, and Peter, James and John fisher-men, with Paul a Tent-maker. And thus you see, that the Lord did reveale his truth by a company of trades-men, which the Apostle Paul doth so gloriously confirm, 1 Cor. 1. against the proud Rabbies of those times, and justifies his poor brethren in the Mi­nistry, saying, you see your calling brethren, how that not many wise, mighty or noble are called to the Ministry, but God hath called the foolish to confound the wise, and the weake to confound the mighty, and things that are not in the worlds [...]ye as any thing, hath God chosen to bring to [...]aught things that are esteemed in the world. And this the Lord doth, that no flesh should boast or glory in his presence: and therefore the Apostle saith, Where is the wise, where is the Scribe and disputer of this world? for the Lord hath made foolish the wisdome of this world, 1 Cor. 1. 20. And therefore behold saith the Lord, I will do a work in your dayes, saith the Lord, that you will not believe, though [...] declared unto you; for the wisdome of your [Page 26] wise men shall perish, and I will make the de­viners mad, Esa. 29. 14. Act. 23. Oh behold and wonder ye Ministers of England, and ye Rab­bies and Doctors, ye have been exalted up to Heaven, but you shall be brought down; for you have sought your selves more then Jesus Christ, and your own honour more then his; you have sought to set up your selves and to abace Christ, and have been ashamed to tonfess his Gospel before men, for fear of losing your earthly honours and preferments, and have denied the holy one of Israel, in per­verting his wayes, and changing his Ordinan­ces, and have been time-servers, and served your selves and not Christ, and therefore the Lord hath a quarrel against you, and wil con­found your wisdom, and make you to be de­spised before the people, and will shake off your fleshly glorying, that you may glory in the Lord; and this the Lord will do by raysing up men to preach the Gospel, and you shall be cast out as a contemptible thing, because you have been a hinderance, and not a fur­therance to the Gospel of Christ; for the I­dolizing of your persons, is a reason where­fore so few believe and obey the Gospel of Christ.

7. Reason. Wherefore so few imbrace and obey the Gospel, is because the wayes of the Gospel are persecuted wayes; for no sooner Christ the great Minister of God came to preach the Gospel to the People, but the high Priest and Doctors sought to destroy him, Mat 2. and how was he persecuted of the Learned Rabbies, and was forst to flee from one place to another, and was persecuted wheresoever he came, and had not where to hide his head while the great Doctors were slourishing in their earthly glory and pompe. rejoycing at the troubles of the Sonne of God, and like Foxes lay lurking in their holes to watch for his ruin, and nothing would serve them but his death; crying, his blood be upon us and our Children, and thus the learned Doctors slew the Lord of life, rejoycing at his death with mocks and scornes, like hellish Doctors; and thus you see the Lord himself was dealt with for preaching the Gospel: and there­fore Christ doth tell his Apostles, that they should be hated of all men for his names sake, Mat. 10. 22. and now you shall see how his A­postles were persecuted for preaching the Gospel: not to speak of their troubles before Christ was put to death, but also after; as be­fore his death, how many times were they in trouble with their Master, both by Sea and [Page 28] by Land? what straits were they put unto at his death, when they were all forced to flie and leave their Master in the mouth of hell? who can express their grief in that condition? as also after his ascension, how were they persecuted? when Peter and John were put in prison, Acts 4. 3. for preaching the Gospel, being scourged and beaten, Acts 5. 40. and commanded to preach no more in the name of Iesus, and also the killing of Steven, stone­ing him with stones, Acts 7. Together, with the killing of Iames with the Sword, as Acts 12. and putting Peter in prison, and what shall I say of Paul, who was persecuted on e­very side, being stoned, whipped, and impri­soned, with the report of the Apostle himself, saying, they were led as sheepe to the slaughter, Rom. 8. 36. and were troubled, perplexed, per­secuted, and cast down, and bearing in their bodies the sufferings of Christ, 2 Cor. 4. 8. 9. 10. The Apostle himself being in the depth of troubles, as you may see, 2 Cor. 11. where he doth relate that he was in labour more abun­dant, in stripes above measure, in prisons more frequent, in deaths oft, five times of the Jewes receiving 40. stripes save one, thrice beaten with rods, once stoned, thrice suffer­ing Shipwrack, and a night and a day in the deep, and many suffering more, which are re­lated, [Page 29] as you may see, 2 Cor. [...]. 16. 17. and all this he suffered for Christ and his Gospel, to shew to all the World, that the Ministers of the Gospel have been a persecuted Company in all ages; and who were the greatest perse­cutors in the dayes of Christ and his Apostles; was it not you hellish Doctors and Rabbies with the rabble of Priests and high Priest? were not you the chief to condemne Christ & his Apostles of false Doctrine, and chiefest in Councel to act against them, that you might fill up the measure of your sinnes; and so fall into the anger of the Almighty, by doing what you could to hinder the passage of the Gospel, and shall not the Gospel condemn you for this at the last day? and doth not this resemble our times, for who are the greatest persecutors of Christ and his Gospel in these dayes? are not you Priests & learned Rabbies? and do not you follow the steps of your Fore­fathers, to fill up the nature of your sinnes, i [...] persecuting the Gospel and the true wayes thereof by your councel, and acting what you can against the truth? so that you have been a cause wherefore so few have believed and o­beyed the Gospel by seeking all meanes you can to persecute all such a [...] would imbrace the truth of Jesus Christ, so that most men [Page 30] are afraid to profess the Gospel, because it is a persecuted way.

8. Reason, Wherefore so few imbraced and obeyed the Gospel is this, even because the wayes of the Gospel are counted heresie, and such as profess the Gospel are counted Here­ticks: and thus it was in former times, even against Christ and his Apostles: Oh how did the High Priest, Scribes, and Pharisees bestir them? will the learned Doctors bestir them? Iohn came neither eating nor drinking, and ye said, he had a Devill; the Lord Christ came eating and drinking, and ye said, behold a glut­tonous man, a friend of publicans and sinners, and thus you railed against the Person and Doctrine of Christ, accusing him of heresie, and saying, he was a blasphemer, and had a Devill, and cast out Devills by the name of Beelzebub: and were not these your words a­gainst the Lord; Oh you learned Rabbies? ac­cusing the Apostles also, that they were igno­rant fellowes, Acts 4. and forbidding them to preach any more in the name of Christ, and seeking all meanes to destroy them by your hellish Councel, in saying their Doctrine and Teaching was false, and that they did but de­lude the People? how did you Scribes and Pharisees raile against the famous Apostle Paul, that glorious Preacher of the Gospel? [Page 31] did you not say he was a deluder, and turned the World upside-down? that his Doctrine was false? that he was a Heretick, and preach­ed Heresie, though his Doctrine were a glori­ous truth, even the Gospel of Christ, as you may see in his answer to that hellish crew, saying, that way that you call Heresie, so worship I the God of my Fathers, Acts 24. 14. Oh you High Priest and you Elde [...]s, were you not ashamed to accuse Christ and his A­postles, of false Doctrine, how will you an­swer it in the day of Gods anger? and thou Orator named Tertullus, how bravely didst thou act the Devils part in accusing of Paul and his Doctrine, calling him pestilent fel­low, and a mover of sedition throughout the World, and a Ringleader of Sects and Here­sie? shall not that Gospel that Paul taught, judge you at the last day? how willy on plead then at the Bar of justice, when the Gospel shall be your judge? And thus; you see the reason wherefore so few imbraced the Gospel in those times, because the way of the Gospel was counted Heresie; and doth not this re­semble our times? are not Gospel-wayes called Heresie? and such as profess the Gospel Here [...]? and all the nick names the Devil can invent to make the way of the Gospel [...] in the eyes of the People? and who are [Page 32] the chief actors in this thing, but the learned of our times, who perswade the people as the Scribes and Pharices did, that the way of the Gospel is Heresie? railing in their Pulpits like furies, to put the people in fear, least they should obey the truth, and stirring up the great ones also to fright the people with their Bulls; and therefore it is that so few believe and obey the Gospel.

9. Reason is, Because the Gospel holds forth separation, that Gods people ought to be a se­parated people, in respect of worship from all the people in the Earth, which is a way that most men abhorre; and therefore it is that so few obey the Truth; beca [...]se separation is a hainous thing in the Worlds Eye: though it be a Gospel-truth, as doth appear, 2 Cor. 6. 14. where we are commanded by the Lord to separate, and the Reasons given. First, that we be not unequally yoaked together with unbelievers; for what fellowship hath the righteous way of the Gospel with an unrigh­teous way? and what concord hath the Gospel of light with the way of darknesse: or the way of C [...]rist with the way of Beliall: or he that beleeveth with an Infidell; and therefore come out from amongst them, and be you sep [...] saith the Lord, from all the wayes and wor­ships of men, and I will be your God, and you [Page 33] shall be my People, saith the Lord of Hosts. And come out of her my People, and be not partakers of her sinnes, lest you receive of her punishment. Rev. 18. 4. And therefore Christ saith, If you were of the World, the World would love her own; but I have called (or chosen) you out of the World, in respect of Worship; John 15. 18. 19. and therefore doth the World hate you. And thus you see, there is a Gospel command for separation; as also there is example; for what did Christ and his Apostles preach, but away of separation from the World, both in their doctrine and practise? and such as did imbrace their doctrine, were separated from the World in respect of worship, as you may see, Acts 2. 40. For as the People of Israel were separated from all the people of the Earth in respect of Worship: for Circumci­sion was a distinguishing badge whereby they were known from the World; for by being Circumcised, they had right unto the Land of Can [...]an, and unto the Inheritances of the Land, and had right unto all the Ordinances of that Covenant, and the promises and bles­sings thereof; but he that did slight and cast of circumcision, was to be cut off from the Israel of God, Gen. 17. 14. & so Baptisme under the Gospel is a distinguishing badge, to distin­guish [Page 34] betweene Believers and unbe­lievers; and therefore such as manifested repentance and faith, and were baptized, had a right unto the Gospel-Covenant, and to all the Ordinances thereof, being accounted the Church and House of Christ, and Members of that body whereof Christ is the head, Baptis­me being a door to let in Gospel-Priviledges; for such as were baptized they were seperated from the World, in respect of worship, injoy­ing Gospel-worship amongst themselves, as you may see in all the Churches: none be­ing baptized but such as were made Disciples by manifestation of Repentance and Faith, and none receiving the Supper but such as were baptized: and all these Churches being gathered out of the World, had the worship of Christ amongst themselves, having nothing to do with those that were without, as you may see 2 Cor. 5. 13 whereby you may see that the people of Christ under the Gospel are to be a seperated people from the World, in re­spect of Worship: because the worship of Christ and the worship of the World being as contrary as light and darkness, as you may see 2 Cor. 6. 14. and this is a great reason where­fore so few imbrace the Gospel, because it is a way of separation.

10. Reason, Wherefore so few believe and obey the Gospel, is for want of tryal, because men do not search and try the wayes of men, and therefore we are commanded to try all things, 1 Thes. 5. 21. and to try the spirits whe­ther they be of God, 1 Iohn 4. 1. Oh you people of England, how ignorant are you of the wayes of the Gospel, for want of search­ing the Scriptures, whereby you might discern the truth, and so the blindness of your for­mer wayes? you have built your faith upon men and not upon God, trusting upon Sy­nods and Councels of men, and not upon the word of God: how ready have you been to imbrace every invention of men, which they have set up? how often have you changed your Worship, imbracing every tradition that men have set up? when you should with the noble Bereans have searched the scriptures, Act 17. 11. to have seen whether their Doctrines had been true or not? how have you swal­lowed down every Antichristian bait, whereby you have been choked of your spiritual com­fort, in taking a false Profession for a true, and this is the cause of your blindness in spiri­tual things? shall not your worldly mindes convince? would you have trusted your [...] and Goods so with men, to have been [Page 36] at their disposing, and not have searched how they have dealt with you?

I think you would not, and yet you have trusted men with your spiritual goods, and have not minded what you have received: and is not this the reason wherefore you are so poor and beggerly in spiritual things? you have sought more after Earth then Heaven; and more after the shadow then the substance; you have a name that you live, but you are dead, Revel. 3. 1. know you not that you are returned blind and naked? I councel you to buy eye-salve, that you may see your blindness in the things of God, and search and try your wayes for your spiritual good; and you Ministers of England, how long will you keep the people in Egypt, that are seek­ing after the Land of Canaan, and you retain them? do you not make them groane under their spiritual burdens? are not they cry­ing unto the Lord by reason of their bondage whiles you are seeking to keep them in Egypt? will you not let them come to Canaan? will you hinder them still to bring the anger of God upon you? how long will you keep them in Egypt to build your earthly glory? and shall not their labour be your ruine? will you persue them to the Sea of blood, that the wrath of the Almighty might swallow [Page 37] you up? and then shall the people have li­berty to enter into the spiritual Land.

CHAP. 8. Of the first Covenant, and the second Covenant.

ANd now I shall speak a word or two of the two Covenants; wherein I shall use this method. First, I shall speak of the first Covenant, and then of the second: now the first Covenant was but typicall, and therefore it was the good pleasure of the Father to send the Son to take away the first, that he might establish the second as you may see, Heb. 10. 9. that is, he takes away the force of the first, that the second might come in place: which is a better Covenant, established upon better Promises, Heb. 8. 6. now that the first was a typicall Covenant, will appear for these Reasons.

[Page 38]1. The first Covenant was an administrati­on of the letter, and therefore it was a typi­call Covenant, 2 Cor. 3. 6.

2. It was written and ingraven in Tables of stone, which was a Type of the Covenant of grace, which was to be written and ingra­ven in the fleshly Tables of the heart; and therefore it was a typicall Covenant, verse 7.

3. It was an administration of condemna­tion, and therefore it was a typicall Cove­nant, verse 9.

4. It was a Law of sin and death, and therefore it was a typicall Covenant, verse 7. Rom. 8. 11.

5. It was to be done away, and to be abo­lished, and therefore it was a typicall Cove­nant, verse 1. 11. 13.

6. It was a wounding Covenant, it was a­ble to wound, and to shew the weakness of the Creatures, for by the Law came the knowledge of sinne, but it was not able to heale; and therefore it was a typicall Cove­nant.

[Page 39]7. It was a Covenant of bondage, and therefore it was typicall; for they were bound to observe a multitude of Lawes and Ordinances under that Covenant, besides the offering Sacrifices, which was a great bon­dage, and therefore it was a typicall Cove­nant, as you may see, Gal. 4. 24. 30.

8. It made nothing perfect, and therefore it was typicall; for the Law made nothing perfect, but the bringing in of a better hope did; in the which hope we draw nigh unto God, and so it is disanulled, as you may see, Heb. 7. 18. 19. and therefore it was a typicall Covenant.

9. The first Covenant consisted of Types and shadowes, for the Law had a shadow of good things to come, and not the very Image of things, Heb. 10. 2. and therefore it was a Typicall Covenant.

10. The first waketh old, and is rea­dy to vanish away. Heb. 8. 1. 3 and there­fore it was a typicall Covenant.

11. There's a better Covenant comes in place, established upon better promises; He­brewes [Page 40] 8. 6. 7. 8. and therefore it was a typicall Covenant.

12. The worship was typicall, and therfore it was a typicall Covenant; for there being a change of the Priesthood, there must also be a change of the Law, as you may see, Hebr. 7. 12. for the first worship was but on foot till a better worship came, and then it was to be done away: as the tenne words were but a typicall Worship; for, Thou shalt have none other Gods but me. And, Thou shalt worship the Lord thy God, and him onely shalt thou serve; and that is this, thou shalt worship me accord­ing to my Covenant and according to the Lawes of that Covenant; for if thou dost not worship me according to my Covenant and according to the Lawes thereof; thou wor­shipest another God, and dost not worship the Lord thy God; for if thou chusest another way of worship then I have prescribed, and change thy worship, thou also changest thy God; and this is the full intent and meaning of the first Covenant, an outward acknow­ledgement of God to all the world, in obey­ing those Lawes and Ordinances prescribed and set forth by him, whereby they did ac­knowledge him to be their God: which wor­ship [Page 41] God did accept of till a better came, until the time of Reformation, as you may see, Heb. 9. 10. and then the Father would send the Son, the great Minister of God, who did administer a better Covenant and better ordinances to the world; and when that way was come they were to live no longer to Moses and his teaching; but were to live under the teach­ing of Christ; which the Father did confirme when he said, This is my beloved Son, hear him; Mat. 17. 5. but they rejected the teaching of the Son, and did not look to the end of that worship which was abolished by Christ, as you may see 2 Cor. 3. 13. and so their minds are blinded unto this day, living in the sha­dow when they might have embraced the substance; and therefore they missed salvation, because they sought it by the first Covenant and not by the second: though they were ve­ry zealous to worship God according to the first Covenant, as you may see Rom. 9. 31. 32. and so they stumbled and fell, as you may see, ver. 33.

And thus you see, that the worship of the first Covenant, was but to coutinue till a bet­ter came in place; for when Christ came there was a change, as you may see in all his teach­ings, and in his declaring, that neither at Je­rusalem. [Page 42] nor in the Mountaine should they worship God; that being but an administra­tion of the letter, as you may see, 2 Cor. 3. 6. but they should worship in the way of the Gospel, which is an administration of the Spirit, as you may see, 2 Corinthians 3. 8. which is a better worship then the former was, being a better Covenant, established up­on better promises. And thus I have given you some Reasons wherefore the first Cove­nant was a typicall Covenant; and now I shall shew you how Christ is said to take a­way a typicall Covenant; and that is in these three respects. 1. He pacifies the Fathers wrath for the transgressions of the first Covenant. And secondly, He doth the worke of the first Coenant. And thirdly, He takes away the first by establishing the second; and so I shall begin with the first.

And first, He pacifies the Fathers wrath; for the first Covenant was a Covenant of ter­rour, as you may see, Exod. 19. For the Law was added because of transgression, till the seed should come; Gal. 3. 19. and so terrible was the sight thereof, that it made Moses quake and tremble, to shew that wrath was gone out against sinne; Heb. 12. 20. 21. being a Law of sinne and death. Rom. 8. 2. Now Christ comes and takes away the enmi­ty, [Page 43] and was made a curse for us, being the Lamb of God that takes away the sinnes of the World, John 1. 29. and so we are delivered from the Law, that being dead wherein we were held, Rom. 7. 6. and hath redeemed us from the curse; Gal. 3. 13. and hath broken downe the middle-wall of partition, and hath abolished and taken away the Law of enmity, Eph. 2. 15. 16. by blotting out the hand-wri­ting of Ordinances, and all the Jewish worship which was against us; and hath spoiled or kil­led that enmity that was between God and as by reason of sinne; and hath made a free passage between God and our souls, having conquered all oppositions, Col. 2. 15. 16. that thereby we might come with all boldnesse to the throne of grace, Heb. 4. 16. and therefore it is that Christ hath taken away the first Co­venant, because it was a Covenant of bondage, and the Ordinances thereof; and so he gives us right and freedom to imbrace a Covenant of love and mercy, that is more easie and com­fortable to us.

Secondly, He hath taken away the first Co­venant, in doing the work of the first Cove­nant; for the first Covenant did require a per­fect work of a perfect man, but there was [...]one that was able to do a perfect work; for [Page 40] [...] [Page 41] [...] [Page 42] [...] [Page 43] [...] [Page 44] the Apostle saith, they were all gone astray, and were all gone out of the way, so that there was none that did good no not one, as Rom. 3. 12. So that none were able to do the work of the first Covenant; and therefore Christ was to come to do the worke of the first Co­venant, being a perfect man, without spot or blemish, and so he was able to do a perfect worke, to fulfill the righteousnesse of the first Covenant; For the first Covenant exact­ed a worke of righteousnesse and holinesse, which none were able to perform till Christ came; who when he came, did all that the first Covenant did exact, in doing such works as never man did: and so fulfilled the whole Law, and all the righteousnesse and holinesse thereof: and so he is the end of the Law for righteousnesse to every one that believeth. Rom. 10. 4. And therefore he is declared to be righteous and just, and the justifier of all that believe in him: Rom. 8. 25 26. so that, as by the offence of one many were made sinners: even so by the righteousnesse of Christ shall many be made righteous. Rom. 5. 19. And for this work of his, God hath highly exalted him, and hath made him Heir of all things. Heb. 1. 2. And thus you see, that Christ hath done the work of the first Covenant, and so is the end there­of.

Thirdly, Christ takes away the first, by e­stablishing the second; for finding fault with the first, he saith, Behold the dayes come saith the Lord, that I will make or establish a new Covenant, and so he takes away the first, that he may establish the second: Heb. 10. 9. and so Christ is become a Minister of a better Co­venant, established upon better promises, Heb. 8. 6. For if the first had been found fault­lesse, there had been no place found for the second; but finding fault with the first, he saith, Behold, the dayes come saith the Lord, that I will make a new Covenant, and in that he saith, a new Covenant, he hath made the first old, and that which is old is ready to vanish a­way. Heb. 8. 7. 8. 13. And thus you see the first was but a typicall Covenant, and was but to continue untill a better came, which is a better Covenant & a better way then the for­mer was; Aud thus I have spoken a word or two of the first Covenant, and now I shall speak a word or two of the second.

And first, I shall shew you how the Cove­nant of grace is established, and that is these three waies.

First, by promise, for no sooner there was a wound by the first Covenant; but there was a promise of healing in the second, saying, the [Page 46] seed of the Woman shall break the Serpents head, as you may see, Gen. 3. 15. and this was also promised to Noah, Gen 6. 18. and more fully manifested to Abraham, in many promises made unto him at divers & sundry times Gen. 12. 3. and the 17. 7. and a more plainer pro­mise was made to Moses, as you may see, Deut. 18. 18. where the Lord sheweth, that he would send the great Prophet, or Angell of his Cove­nant, and would put his words into his mouth that he might speak all that the Father should command him, ver. 18. 19. And thus yon see all along how the Covenant was established by the promise of the Father.

Secondly, The Covenant was established by prophecy as you may see, Isa. 42. 6. ch. 49, 6. as also in Jer. 31. 31. And it shall come to passe in the last daies, that I will make a new Co­venant with the House of Israel, and with the house of Judah, not according to the Covenant I made with their Fathers, in the day that I tooke them by the hand, to bring them out of Egypt; which Covenant they brake though I was a hus­band unto them saith the Lord; but this shall be the Covenant that I will make with them saith the Lord And thus you see, that it was establi­shed by Prophecy.

Thirdly, It was established by the bloud of the Testatour, for a covenant is ratified by bloud, as also the first covenant was; for when Moses had spoken every precept to all the people according to the Law, he took the bloud of calves and of goats, and sprinkled both the book and the people, saying, This is the bloud of the covenant, which God hath enjoyned unto you, for without bloud there is no remission, Heb, 9. 19. 20. 22. and therefore the second covenant was establish­ed and ratified with bloud. even by the bloud of the Son of God, Heb. 9. 14. For where a covenant is, there must also be of necessity the death of the Testator, ver. 16. and there­fore the bloud of Christ is called the bloud of the covenant. Heb. 10. 29. chap. 12. 24. chap. 13. 20. And thus the Covenant is ratifi­ed and confirmed by the bloud of Christ, which is the bloud of the everlasting cove­nant.

And thus I have shewed you in a word or two, how the Covenant was established, and now I shall speak a word or two of the Covenant it selfe: now the essence or being of the Covenant, is God, who out of his [...] love, and unexpressible mercy, and ten­der compassion, was pleased to give a being [Page 48] to the Covenant, to manifest to all men that he was not in anger but in love, that though his anger lay in the Covenant of the flesh, yet his love lay in the Covenant of the spi­rit: for he seemed to shew anger in the type and shadow, but his great love doth appear in the substance and truth, in the Covenant of grace to manifest his great love to all men: and thus much for the being of the Cove­nant, and now for the matter of it.

Now the matter of the Covenant is the mind of God, consisting of promises of love and mercy unto all men, as you may see Luke 2. 10. 14. upon condition of obedience unto the Lawes and Ordinances of that Co­venant proceeding from the minde of God, from whence all the teaching of the Gospell and ordinances thereof do proceed as you see Deut. 18. 17, 18. For the Son doth nothing of himselfe, but what he hath received of the Father, in being taught of the Father what to teach. John 8. 20. 29. And so being to toach the mind of the Father, both for promises and commands to the world, from the minde of God: and thus much for the matter of the Covenant, consisting of Promises and Ordinances, proceeding from the minde of the Father, and now of the matter it selfe.

Now the Covenant of grace is called a te­stament or will, being indeed the will of the Father revealed to the Son, and by the Son revealed to the world, to manifest the Fathers love unto the sonnes and daughters of men: and testified to the world, that what he declared was the minde of God, and sealed it with his bloud, and so his bloud is called the bloud of God, or the bloud of the testament, or will, Heb. 10. 19. chap. 13. 20.

Secondly, It is called a new Covenant, because it makes the first old, and takes a­way the old bondage of the first, that there might be Gospel-freedome in the second; that so we may see how far the one doth exceed the other.

Thirdly, It is called a new Covenant, be­cause it doth not wax old as the other did, but is to continue for ever, and is an everlasting Co­venant, which is to continue until the consumma­tion of all things, Mat. 28.

Fourthly, It is called a new Covenant, be­cause it is new in every age, and to every ge­neration it is a new covenant, bringing new covenants in every age, which are green and [...]urishing afresh in all generations, to ma­nifest the glory of the Gospell beyond the glory of the first: the glory of the one de­creasing, [Page 50] and the glory of the other grow­ng and increasing: and thus much of the covenant.

Now the parties covenanting, are the Fa­ther and Son; for the Father strikes a co­venant with the Son, that he should teach all men: and to do his will in declaring glad tidings to all the sonnes and daughters of men, and to manifest his love to the world, as you may see, John 3. 16. so that if they do imbrace the grace and mercy offered them they may live, and this doth appear by the words of the Father himselfe; that this is truth, for he saith, As I live, I will not the death of a sinner, but that he live, Ezek. 18. 32. and doth manifest the same in Isai. 49. 6. where he saith, That it was a small or light thing that Christ should be his servant to raise up the Tribes of Jacob, and to restore the deso­lations of Israel, but I will also give thee a light to the Gentiles, and thou shalt be my salvation to the end of the earth, to establish the earth, and to cause to inherit the desolate heritages, that thou maist say to the prisoners, come forth, and to them that are in darknesse, shew your selves, Isai. 19. 6. 8. 9. And thus you see the En­gagement of the Father, For it is good and acceptable in his sight, that he will have all [...] [Page 51] to be saved, and come to the knowledge of the truth, 1 Tim. 2. 3. 4. and consulteth not that any man should perish, but that all men should come to repentance, 2 Pet. 3. 9. And for this end, the Father hath inabled the Son with all sufficiency, being full of grace and truth, and giving all power into his hands, whereby he might be the better inabled to do the same: and thus the Father frees himselfe in giving all sufficient power unto the Son, whereby he might teach all men, and to per­forme the Covenant on his part: and thus you see the incomprehensible love of the Fa­ther, that he should engage himselfe thus unto the world, that he would send his Son to be a Teacher to all the world, so that this is the condemnation, that light is come into the world, and men love darknesse rather then light. And so it doth appear, that the Father is not wanting on his part to give light unto the Son, that the Son might not be wanting on his part to give light to the world.

And then in the next place, the Son strikes a covenant with the Father, for these are the parties covenanting, as you may see, 1 Tim. 2. [...], For there is one Mediator between God and man, the man Christ Jesus, who is called the [...]gel of the Covenant. And the Mediatour [Page 52] between God and man, who strikes a cove­nant with the Father, saying, Lo I come to do thy will O God, for thus it is written of me in the volume of thy book to do thy will O God, Heb. 10. 1. And so the Son covenants with the Fa­ther to do his will, For I came to do the will of him that sent me, and to declare his mind to the world; and so he teaches all men as he himselfe doth declare, when he saith, When I am ascended, I will draw all men unto me, John 12. 32. And these are the words of Christ, who was never wanting to fulfill his word, for he drawes all men as you shall see.

First, By the Works of creation, As the heavens declare the glory of God, and the earth sheweth forth his handy-worke, day unto day uttereth speech, and night unto night teacheth knowledge, and there is no place where their voyce is not heard; for their line is gone through the whole earth, and their words unto the end of the world, Psam. 19. 1. 2. 3. and thus you see Christ drawes all men by the works of creati­on, every creature indeed being a Gospel-Teacher, Col. 1. 23. For that which may be known of God is manifest in them, even the e­ternall power of God, and the Godhead, so that they are left without excuse, Rom. 1. 19. 20. so [Page 53] that Christ drawes all men by the workes of creation which are as a naturall eye to see the Sun.

Secondly, Christ drawes all men by Gos­pel-manifestation, and therefore the Gospell is to [...]e preached to all Nations, Mat. 28. and th [...] [...]ery creature, Marke 16. And they have not obeyed the Gospel, is not for want of hearing, for the sound of the Gospel is gone through the earth, and their words unto the end of the world, Rom. 10. 18. The Gospell being preach­ed to every or in every creature, as you may see Col. 1. 29. and therefore Christ him­selfe doth declare that the Gospell must be preached to all the world, as you may see Mat. 24. 14. for a witnesse to all the world be­fore the end shall come. And thus Christ is not wanting to preach the Gospell. For as by the sinne of one man death came upon all men to judgement, even so by the righteousnesse of one the free-gift came upon all men to justification of life, Rom. 5. 19. For this is the command of God, that all men should believe in the Son, & he that doth not, maketh God a lyer, because he believes not the record that God gave of his Son, 1 John 5. 10. And thus you may see, that Christ is not wanting on his part to teach all men: For this was the end [Page 50] [...] [Page 51] [...] [Page 52] [...] [Page 53] [...] [Page 54] of his coming that all men through him might believe.

Thirdly, He drawes all men by the spirits revelation, which was prophesied of before that he would poure out of his spirit upon all flesh, Joel 2. 28. and that all flesh should see the salvation of God, Mat. 3. 8. [...] that grace of God that bringeth salvation, hath appeared unto all men, teaching them, Tit. 2 11. so that all men through him might believe, John 1. 7. For he is the light of the world, and the true light that lightens every man that cometh into the world, John 1. 9. And thus he hath promised to do unto the worst of men, as to the simple ones, and such as delight in their scorning, yea unto fools that hate knowledge, and would have poured his spirit upon them, had not they rejected it, as you may see Prov. 1. 20. 21. 22. 23. 24. saying Ʋnto you Oh men do I call, and my voice is to the sonnes of men, but seeing I have called and you have refused, I will also refuse you, saith the Lord. And thus you see the truth of this thing: now will you say, that Christ is wanting to teach any man the way to salvation, whereby he might be sa­ved? and if he be, you will lay the fault in him, which he doth deny, saying, This is [Page 55] the condemnation, that light is come into the world, and they love darknesse rather then light, because their deeds are evill, and will not come to the light, John 3. 19. 20. And thus I have shewed you how Christ doth performe his part of the covenant in a word or two, which is to teach all men, whereby they might be­lieve, and imbrace the Gospell, and lay hold of eternall life: and if that they did not im­brace life, they have no cause to complaine: For as much as Christ taught them, they shall not say at the last day. that Christ did not teach them the way to heaven: when he shall say unto them, I have called, and you have refused, Prov. 1. 24. And thus I have spoken a word or two of the parties covenan­ting, to wit, the Father and the Son: and now I shall speak a word or two of the ex­tent of the Covenant.

Now it doth appeare, the covenant doth extend unto all men, as in the prophesie of Esay 2. 6. chap. 49. 6. where the covenant was promised to all both to Jews and Gentiles, and in the words of the covenant it selfe, it seems to be clear, as in Jer. 31. 34. where the words are these, And they shall all know me from the least of them to the greatest of them, and they shall be all taught of God, John [Page 56] 6. 45. and I will powre out of my spirit up­on all flesh, as Joel 2. which are new Cove­nant words, and all flesh shall see the salvation of God, Luke 3. 6. wherewith it doth appear that it doth extend to all men; for as the wound came upon all men under the first Covenant, so the healing must extend to all under the second Covenant, or else the plaister is not so great as the sore, Rom. 5. 18. and now I shall shew you some Reasons, wherefore the Covenant doth extend to all.

1. Because Christ doth mediate for whole man, as it doth appear in the 1 Tim. 2. 5. for there is one Mediator between God and Man the Man Christ Jesus; and therefore the Co­venant must extend to all men, because he mediates for whole man, even for all that were lost in the first Adam.

2. The Covenant doth extend to all men, because Christ is a propitiation or Sacrifice for our sinnes, and not for our sinnes onely, but for and of the whole World, 1 Iohn 2. 2. whereby it doth appear that the Covenant doth extend to all men.

3. Because the promises of the Covenant do extend to all men, and therefore all men are commanded to repent and believe, because mercy is promised to all men, as Christ saith, I came not to call the righteous, but sinners [...] [Page 57] repentance, Mat. 9. 13. and willeth not that a­ny man should perish, but that all men should come to the knowledg of the truth; so that no man is denied the promises of mercy, but such as will fully reject the Gospel, as you may see, Prov. 1. 20. to the end, Rom. 8. 11. 2 Act. 13. 46. 47.

4. Because the Covenant extends as far as the blood, for the blood is the blood of the Covenant, Heb. 9. 14. ch. 10. 29. Now the blood of Christ doth extend to all men, as doth appear in that he died for the chief of sinners. 1 Tim. 1. 15. and came to justifie the un­godly, Rom. 4. 5. in dying for them, as you may see, Rom. 5. 6. and so God commendeth his grace towards us, that while we were sinners Christ died for us, verse 8. who died for his e­nemies, verse 10. and tasted death for all men, Heb. 2. 9. and therefore it doth appear, that the Covenant doth extend to all men, because the Covenant extends as far as the blood.

5. It doth appear that the Covenant doth extend to all men, because such as shall be con­demned, shall be condemned for rejecting the Gospel as the Apostle doth declare, when he saith that God shall judge the secrets of men according to the Gospel, Rom. 2. 16. And God shall come in flaming fire rendring vengeance [Page 58] to those that know not God, and obey not the Go­spel, 2 Thes. 1. 8. 9. and this is the condemna­tion of the World, that light is come, and they love darkness rather then light, John 3. 19. Now if the Covenant extend so far as to judge all men: then it doth appear that it doth ex­tend to all men.

6. The Covenant of grace is a Covenant of love, and the love of God doth extend as far as his anger; for he is the God of love, and therefore his mercies are over all his works, and the enmity is swallowed up of love, his love being a free love, and his Cove­nant a free Covenant; and therefore it doth appear that his Gospel doth extend to all, be­cause his love doth much more appear when it is extended to all, then when it is extended to some, & those that deny the truth of this, deny the free love of God: & thus I have shew­ed you the extent of the Covenant, and now I shall shew you wherein the two Covenants do agree.

Now the Covenants agree in these re­spects.

1. The Doctrine and practise of the first Covenant was one, for they taught one Do­ctrine, and practised one way, both they and their Generations, and so were to do, and not to turn to the right hand or to the left, [Page 59] but just according to the Command, Deut. 4. 1. 2. and so under the Gospel there is one Do­ctrine and one practice, as you may see in all the Gospel; for the Apostles of Christ all taught one Doctrine, and practised one thing, as you may see in all their Doctrine and practice; and this the Apostle Paul exhor­teth Tymothy, saying, hold fast that forme of sound words which you have been taught, 2 Tim. 1. 13. so that therein the first and second Co­venant agree.

2. Those that kept the first Covenant had right unto the promises and blessings, and had right unto all the Ordinances thereof, but those that broke that Law were cursed, and had no right unto any promise therein, and so those that keep and obey the Gospel are blessed, but those that reject and contemn the Gospel are cursed, 1 Pet. 2. 7. 8.

3. All the Lawes and Ordinances of the first Covenant were in force while the Cove­nant was on foot; for he that did but neg­lect circumcision, was to be cut off from the Israel of God, Gen. 17. 14. and so also all the Laws and Ordinances of the second Covenant are on foot while the Covenant stands; for take away the Ordinances, and take away [Page 60] the covenant also: and therefore he that de­nies any Ordinances under the Gospel, re­jects the councel of God to his own destructi­on Luke 7. 3. and therein the first and se­cond covenant agree.

4. The first covenant was a conditionall covenant, as you may see by the words of Moses, Levit. 26. 46. and so also is the second a conditional covenant; for Repentance and Faith are the conditions of the covenant, without the which none shall be saved; for ex­cept you repent, you shall all likewise perish, Luke 13. 5. and he that doth not believe shall be con­demned, John 3. now I am not ignorant that most men conceive the Covenant to be with­out any condition at all, but absolute, and the, strength of their Argument lies in the words (shall) and (will) as I will be their God, and they shall be my people; and so they take these words to be without any condition, to the which I reply, that the words shall and will, are both in the future tence, and are both con­ditionall words: as the Lord said to Israel, thou shalt have no other Gods but me, and thou shalt worship the Lord thy God, and him onely shalt thou serve: now if this word had bin with­out any condition, then they should never have chosen other Gods, nor have fallen from the worship of God; but you see they wor­shipped [Page 61] other Gods: & therefore it doth ap­pear, that the word shall is a conditional word. Again the Lord said to Israel, ye shall keep my Sabboths: now if this word shall were without any conditiō, then they should never have bro­ken the Sabboth; but they broke the Sabboth, & therefore it doth appear, that the word shall, is not without any condition; and then the Lord said unto Israel, you shall walk in all the wayes that I have commanded, as you may see, Deut. 15. 33. Now if this word ( shall) had been without any condition, then they should never have disobeyed the Commands; but we see they did, and therefore the word ( shall) is a conditional word, and so they shal be my people is but a conditional word, that is this: if they imbrace my grace & mercy, they shall be my people, and if not, they shall not be my people: and for the other word, ( I will be their God) and also the word ( will) is a conditionall word as doth appear, for as I live saith the Lord, I will not the death of a sinner: now if there were no condition in this word ( will) then all men should be saved, and Christ saith, when I am ascended I will draw all men: now if there be no condition in the word ( will) then all men shall be drawn, and he will that all men should be saved: and he will not that any man should perish, 1 Tim. 2. [Page 62] 2 Pet. 3. now if the word ( will) be without any condition, then all men shall be saved, and no man should perish; but all that disobey the Gospel shall perish, 2 Thes. 1. & therefore you see that the words shall & will are conditio­nal, & therefore the covenant of grace, is a con­ditional Covenant; for as I have shewed, Re­pentance and Faith are the conditions of the Covenant, without the which none shall be saved, and therein the first and second Cove­nant agree: and now I shall shew in a word or two wherein they differ.

The first Covenant is old, and the se­cond Covenant is new, and therein they dif­fer: the first, the Law of the letter, the se­cond, the Law of the spirit; the first was written and ingraven in Tables of stone, the second is written and ingraved in the fleshly Tables of the heart; the first a Law of death, the second a Law of life; the first a Law of bondage, the second a Law of liberty; the first a wounding Law, the second a healing Law; the first a naturall Law, the second a spirituall Law; the first a Law of types, the second a Law of substance; the first was to be done a­way, the second is to continue; the first a Law of earthly blessings, the second a Law of spi­ritual blessings; the first is to a natural death, [Page 63] and the second to a spirituall death; the first was to stand for a time, and the second is to stand for ever.

And thus I have spoken a word or two of both the Covenants so far as time would give me leave; and the Lord give the Reader un­derstanding and moderation.

CHAP. IIII. of the Father and the Sonne.

ANd in the next place, I shall speak of the Father and the Sonne; and I shall begin with the words of the Son, wherein he doth exalt the Father, and desires him to glorifie his Sonne, that the Sonne also glorfie thee; John 17. 1. and so the Son exalts the Father, and tells, that this is life eternall, to know the Father to be the onely true God, and the Sonne whom he hath sent verse 2. and from these words, I shall indeavour to speak a word [Page 64] or two of the Father & the Son, & first I shall speak of the Father, & that from these words.

To know thee the onely true God: from these wordes, you have the onenesse of God, set forth to be the onely God of all Being, from whom proceedeth all things, as the Son doth acknowledge in this verse; for the Father is the God of all Gods; and therefore he is the true God, and is the first God, and shall be the last God; and therefore I shall endea­vour to speak of the Father, who is the es­cence or being of all things, and so to know him is eternall life; and therefore I shall speak a word or two, how to know the Father, and that in these three wayes.

First, To know him in his Titles, as there are many Titles whereby he is known, he is called [ Elohim] the Almighties or Almigh­ty power, and he is called [ Elohim] somtimes [ Eloah] the Almighty, and in short [ Ell] mighty, and [ Eloah] hath affinity with [ A­lah] he adjured; but we are to know, that [ Jehovah Elohim] was the Creator onely, Gen. 2. 4. Isa. 44. 24, and he is also called [ Je­hovah] this is his proper name, He that is, that was, and that will be; it cometh of [ Ha­vah] he was, He is also called [ Ad [...]] which is Gods name of sustentation and Domin [...] [Page 65] and [ El, Elion] the mighty, the high: & he is also called [ Shaddai] Almighty or Al­sufficient: he is called [ Ehejich a [...]her Ehejeh] I am that I am, or I will be that I will be. And thus to know him in his Titles, is life eternall; and many Titles more he hath, which I have [...] time to name.

Secondly, To know the Father as he is one God, is life eternall; and that he is the a­lone God, the Scriptures do abundantly de­clare, that he is the God of the spirits of all flesh, as Numb. 27. 16. for he is the Father of spirits, Heb. 12. 9. for he is the first God and there is none besides him, Deut. 4. 35. for the Father is the God of Gods, and the Lord of Lords, and a great God, that is no respecter of persons, Deut. 16. 17. and there is no God with him. Deut. 32. 39. for among the Gods there is no God like the Father; for he is God alone, Psa. 86. 8. 10, and therefore he is above all Gods. Psa. 95. 3. for he is called. the God of Gods Psa. 136. 2. and he is the first God and the last God. Isa. 44. 6. For thus saith the Lord, Is there any God besides me? No I know not any, verse. 8. And therefore the Father saith, I am the Lord, and there is none else, and there is no God besides not; Isaiah 45. 5. And therefore he saith, [...] [Page 66] member the dayes of old, for I am God, and there is none else: I am God, and there is none like me. Isa. 46. 9.

And thus you see the Father is before all Gods, and God alone in respect of his Being; and for the further probation of this truth, I shall come to the Confession of the Sonne. who doth acknowledge the Father to be a­bove all, when he saith, I thank thee O Father Lord of Heaven and Earth, that thou hast hid these things from the wise and prudent. And all things are given unto me of my Father, Mat. 11. 25. 27. in doing nothing but by his Fathers appointment, Luke 22. 29. and when he said, Father into thy hands I commit my spirit: Luke 23. 46. as also confessing, that the Father sent him. John 5. 36, 37. doing nothing of himself; but as he was taught of the Father; John 8. 28. And thus you see the confession of Christ, that he did nothing of himself; but the Father that sent him, gave him a Com­mandement what he should say and teach, as you may see John 12. 49. 50. and when he said, Loe I come to do thy will O God. And thus you see, the Sonne doth acknowled [...] the Father to be the onely true God.

And now I shall come to the testimony of the Apostles to confirme this truth, in the [...] [Page 67] saying, That Jesus when you have Crucified, [...] God raised up. Acts 2. 23, 24. and God the Father hath raised up Jesus whereof we are [...]nesses, Acts 2. 32. and in doing their [...] works in the name of Jesus whom God hath raised up, Acts 4. 10. and the God of our Fathers hath raised up Jesus, whom ye flew and hanged upon a tree. Acts 5. 30. And the Apo­ [...]e doth declare, that to confesse the truth of this Doctrine is the way to salvation. Rom. 10. 9. And thus the Apostles do acknowledge the Father to be the onely true God; saying, There are Gods many and Lords many; but [...] there is but one God, even the Father of whom [...] all things. 2 Cor. 8. 5, 6.

And then you have the confession of the Prophets and Christ and his Apostles, that the Father is the onely true God, which to know is life eternall. And now I shall come to the third thing.

Thirdly. It is life eternall, to know the Fa­ther as he is the God of all being, from whom all things do proceed; and therefore there is [...] like the Father amongst the Gods, so wonderfull in power and in glory: Exodus 15. 1 [...]. For the Father is greater then all Gods, [...] in the thing wherein they [...], he is above [...] Exodus 18. 11. [Page 68] and therefore there is no God in Heaven nor in earth that can do according to his works nor according to his might, as you may see, Deut. 4. 24. being Lord of Heaven above and earth beneath, and there is none else: Deut. 4. 39. All Nations whom thou hast made shall worship thee, for thou art God alone. Psa. 86. 9. 10. In his hands are the deep places of the earth, and his hands formed the dry land; the Sea is his and he made it, and the height and the strength of the Hills is his also. Psa. 95. 3, 4, 5. To him alone that doth great wonders, who by his wisdom made the Heavens, and stretched out the Earth above the waters, and that made the great lights of Heaven; which is the God of Gods, and his mercy endureth for ever: as you may see, 136. Psa. Who is the Lord of Hosts, the God of Israel, that dwelleth between the Cherubi [...], thou art God, even thou alone of all the Kingdoms of the earth, thou hast made Heaven and earth, Isa. 37. 16. and before him there was no God formed: neither shall there be after him, Isa. 43. 10. For thus saith the Lord, I am the Lord and there is none else, for there is no God besides [...], I girded thee, thou hast not known me; thou they may know from the rising and from the West, that there is none besides [...] ▪ [Page 69] I was the Lord, and there is none else, 45. Is [...] 5, 6, 7.

And thus he is the true God, he is the living God, and an everlasting King, Jer. 10. 10. that maketh the earth to tremble and the Nations shal not be able to abide his indignation; & the Gods that have not made the Heavens & the Earth shall even perish from the Earth and from un­der these Heavens; and so we have all one fa­ther, for one God hath created us, Mal. 1. 10. and thus you see, that the Prophets do acknow­ledge the Father to be the God of all Be­ing.

And now I shall shew you the testimony of Christ, and his Apostles, when Christ saith, I thank thee O Father Lord of Heaven and Earth, Mat. 11. 25. and all things are delivered unto me of my Father, ver. 27. and my Father is greater then I, John 14. 28. and my Father is greater then all, and I have kept my Fathers commands and abide in his love, John 15. 10. and so you see the acknowledgement of the Sonne.

And now I shall come to his Apostles, who do declare, that God the Father [...] Jesus of Nazareth with the Holy Ghost, and much pow­er; for the Father was with him whereof they [Page 70] were Witnesses, Acts 10. 48, 49. that God the Father made Heaven and Earth, the Sea and all things therein, Acts 14. 15. ch. 17. 14. being Lord of Heaven and Earth and al things therein, and the Father of our Lord Jesus Christ, 2 Cor. 11. 31. For though there be that are called Gods, as there be Gods many, and Lords many; yet to us there is but one God, the Father of whom are all things; 1 Cor. 8. 5. 6.

And thus you see, that the Prophets, and Christ and his Apostles do acknowledge, that God the Father is the onely true God: even the God of all Being; and thus to know the Father is eternall life.

And now I shall come to speak of the Son, for it is life eternall to know the Sonne, as to know the Father; the Sonne being the great Prophet of God, and the greatest of all the Prophets, and the greatest of the sons of men, and above all men and Angels, next unto God himself; and thus to know the Son is eternall life.

1. To know him in the promise, being pro­mised of long before he came, by the Father himself, that as he made a Covenant of works with the first Adam, he would make a Cove­nant of grace with the second Adam, which [Page 71] should be perfected at the coming of the Some, that the love of the Father might be known to all the world: the which love and grace was to be declared by the Sonne, the chief Prophet of God, who was to reveal the mind of God to all men, in opening the Foun­tain of Gods love and mercy, and for that cause he was much desired of before he came, being the Sonne of the Fathers love, in decla­ring the salvation of God, of which salvation the Prophets have enquired & searched dili­gently, who Prophecyed of the grace to come; searching what, or what manner of time the Spirit of Christ which was in them did signifie, when it testified before of the sufferings of Christ, and the glory that should follow, 2 Pet. 10. 11. and thus Christ was promised of long before he came, unto Adam and Noah: as also to Abraham, Isaac and Jacob, and to Moses, unto whō the Father revealed the Son, saying, I will raise them a Prophet from among their brethren like unto thee▪ and I will put my word into his mouth, and he shall speak unto them all that I command him: Deut. 18. 18. Acts 3. and as he was promised to Moses: so also to the Prophets; and thus to know him in the promise is life eternall.

[Page 72]2. To know him as he was begottē by the pro­mise, is life eternal; for thus saith the Lord, thou art my Son, this day have I begotten thee; for the Son was not born after the flesh, but after the promise and mind of God; and so the seed of grace was springing from the time of A­dam till it came forth, being begotten by the word of promise.

3. To know him in his conception is life e­ternall, being begotten by the immortall word; all the promises compassing the Virgine about, and the power of the most high over­shadowing her, Luke 1. 32. and so begat a holy seed, Mal. 2. 15. So that, that which was begot was a holy man, Luke 1. 15. con­ceiv'd in the matrix or wombe of God; being begot by the word of promise, and born of the pure Virgin: being conceived of the pure nature of God, not borne after the flesh, but after the Spirit or promise of God; for the first man was of the earth earthly & his King­dom and power earthly, and therefore his thoughts and mind earthly; but the second is a heavenly man, whose thoughts are hea­venly, being without spot or blemish▪ or any worldly care, but all for Heaven, both in his thoughts, words and deeds; and therefore he was called the Lord from Heaven, being able [Page 73] to conquer all the fleshly lusts and temptati­ons of the world, and therefore might right­ly be called a Heavenly man, and therein did exceed the first Adam.

And then again, the first Adam was called the Image of God; but the second Adam is called the expresse Image of the Fathers per­son▪ whereby it doth appear, that the second Adam is of a more glorious nature; the first Adam being of a earthly nature, & the second Adam being of a spirituall nature; the first Adam being set about earthly things, and the second Adam being set about spirituall things.

And thus you see, that Christ was begot­ten a pure man, fit for all heavenly employ­ment; being of so glorious and pure a nature, that he was able to aspire or ascend into Hea­ven; for what should hinder him being eve­ry way heavenly, and no way earthly in his nature; and therefore he was able to walke upon the Sea and not be drowned, as you may see, Mat. 14. 15. and was able to passe thorow dores and stone Walls, being so pure a man that there was nothing could hinder him from going into any place. And thus it is life eternall, to know the man Christ in his pure conception as he was a pure nature.

4. To know him as he ascended into Hea­ven is life eternall; for being a pure heavenly man he was able to ascend into Heaven, for what should hinder him being a pure nature: being a heavenly nature, it was more natu­rall to be in Heaven then to be in earth; for it is nothing but this sinfull nature that hin­ders us from Heaven; but Christ having no sinne in his nature, there was nothing could hinder him from ascending into Heaven. Now that Christ did ascend into Heaven. Now that Christ did ascend into Heaven doth ap­pear, for saith he, No man hath ascended up to Heaven at any time, but he that came down from Heaven, which is the Sonne of man that was in Heaven; and so Christ shows you, that never any man did ascend to Heaven but himself, but the man Christ went up into Heaven; for he saith it, and I dare not but believe it, for his words are Spirit and Truth: no man at any time but the man Christ, John 3. 13. And I I came down from Heaven not to do mine own will; but the will of him that sent me. John 6. 38. For the Father takes him up into Heaven, and revealed his mind and his will to him, what he would have him to declare to the world; and to manifest the Fathers love to all men, if they did imbrace his doctrine; and so the Father sent him into the world, that he that believed [Page 75] in him should not perish; And th [...] much doth the Sonne confesse when he saith, L [...] I came to do thy will O God. And, I came down from Heaven, not to do my own will; but the will of him that sent me. And thus to know Christ, is life eternall.

5. To know him in his life, is life eternall, what he came to do, and what he did. First, what he came to do, and that was to do the will of the Father; For thus it is written in the volume of thy book of me, to do thy will O God, Heb. 10. For the words that I speak are not mine, but the words of him that sent me.

And thus you see, the end of Christs come­ing to declare the mind of the Father to the world, which was a pure heavenly Doctrin; all tending to grace and glory, his Doctrine being all spirituall; and to know him in his life as he was a pure spirituall man, for all his thoughts were heavenly, and his words and Doctrine heavenly and all his actions heaven­ly: So that it might truly be said, he came from Heaven, being a man for Heaven and not for earth, all his actions tending Heaven­ward; being indeed a man for another world, Heaven being ready to receive him, and the world being weary of him; and thus to know Christ i [...] eternall life.

6. To know him in his death is eternall life, all his life being a life of heavenly trouble [...] of heavenly afflictions; being in his life a pat­terne of all heavenly living. So that the World had nothing against his person, but against his doctrine; for their envy against him, was not in respect of his person, but of his Doctrine; for his person might have been free but for his Doctrine; for his accuse [...] said, he is a blasphemer and is worthy to die, for he hath said, he came from God, and that he came from Heaven, and that he was the Sonne of God; and hath spoke against our Lawes and a­gainst Moses; and hath said, he is greater then Abraham and the Prophets, and hath preached blasphemy; and therefore he ought and is worthy to die, and is not worthy to live; and by our Law he ought to be put to death. And for these Rea­sons they sought to destroy him, and were ne­ver satisfied till they had got him into their hands; and so to be revenged on him, by smiting of him with their hands, and scourg­ing him with whips and rods, with their mockings of him, and spitting in his face, and Crowning him with Thornes, and doing him all the disgrace that they could; who was led as a sheep to the slaughter and did stand up [Page 77] to maintain the Doctrine that he delivered [...] the mouth of the Father to his death, that it might appear to all the word, that that he had delivered was truth; and for to indicate his doctrine, he was ready to lay down his life, and was ready to seale the truth with his bloud: and as the first Cove­nant was sealed and confirmed with the bloud [...] [...]uls and of goats, even so he [...] willing [...]d ready to seal and confirme the Covenant of grace, and glory with his own bloud: and so the bloud of Christ is called the bloud of the Testament, Covenant, or Will of God: [...]d thus to know the Lord Jesus Christ, i [...] [...]rnall life.

Seventhly, it is life eternall to know Christ in his resurrection from death to life: & so he became the more glorious in that he conque­ [...]d all his enemies, and destroyed those that thought to have destroyed him; for he said unto death I will be thy death, and he conque­red the grave, and he said unto the grave give up; he overcame sin, the world, and the devill, for he loosed the powers of darknesse▪ and he conquered principalities & powers, and made a shew of it openly, Colos. 2. Yea he conquered proud flesh,, & to the terrour of all [...]is enemies; and thus Jesus Christ rose from [Page 78] death to life, and was more famous in his suffering, then before in loosing the pains of death, Acts 2. 24. for it was impossible that it should be holden of it: the Father having before promised, That he would not leave his soule in grave, nor suffer his holy one to see cur­ruption, Psal. 16. 10. being the first fruits of them that sleep, and a sure evidence of the resurrection of the dead, being raised up by the mighty power of God, that as Christ was raised up, so also shall we by the same spirit who raised up Jesus who is gloriously ascend­ed up into heaven, as a fore-runner for us: for he that was made a [...]little lower then the Angels, is crowned with glory and honour, so that at the name of Jesus every knee shall bow, and every tongue shall confesse him, yea those that pierced him, & being made the Judge both of the quick and the dead, to the joy and salvation of his friends, and to the de­struction of his enemies: and thus to know him is eternall life.

Eightly, To know him as he is God is eter­nall life: for when he had done the will of the Father, & had so gloriously confirmed the Gospell by his suffering, and confirmed the truth with his bloud, when that heavenly na­ [...]ure was made subject to anger, when [...] [Page 79] sweat water and bloud, making strong cries, and supplications with tears unto him, that was able to deliver him, and was heard in the thing that he desired, and when he said My God, my God, why hast thou forsaken me? and when he said Father into thy hands I commit my spirit; and so he suffered as a lamb with­out spot and blemish, in fulfilling all the pro­phesies that the Prophets prophesied of him, to fulfill the Scriptures, and the mind of the Father, when he said, O Father not my will, but thine be done, that he might accomplish all that was written of him to do, that there­by he might finish the glorious work of the Gospell and establish an everlasting Covenant sealing and confirming it with his own bloud, being the bloud of the everlasting Covenant, Heb. 10. 29. chap. 13. 20. and for all those hea­venly acts of the Son, the Father raises him from the dead: For he was raised up by the mighty power of God, as the God of our fathers raised up Jesus, whom ye slew and hanged on a tree, Acts 2. 24. 32. chap. 3, 13. 15. chap. 5. 33. 31. And thus you see the Father raises him from the dead in a glorious manner, and makes him a God▪ and gives all power into his hands as you may see Mat. 28. 18. and so the Son is God by office, being the great and chiefe [Page 80] officer of God, in being made heir of all things, Heb. 1. 1. 2. and this was prophesi­ed as in the Psal. 110. 1. where the Prophet saith, The Lord said unto my Lord, sit thou at my right hand untill I make thine enemies thy footstool, Now Davids Lord was Christ, and Christs Lord was God, as doth appear, in Heb. 1. where the Father saith, Thou art my Son, this day have I begotten thee, and again, I will be to him a Father, and he shall be to me a Son, and again, When he bringeth his first be­gotten into the world, he saith, and let all the Angels worship him: And of the Angels, he saith, who maketh his Angels spirits, and his Ministers a flame of fire: but of the Son, he saith, Thy-throne O God is for ever and ever, a Scepter of righteousnesse is the Scepter of thy Kingdom: for thou hast loved righteousnes, and hated iniquity, therefore God even thy God hath anointed thee with the oile of glad­nesse above thy fellowes: and thus the Fa­ther hath exalted him above the Gods, saying. Sit thou on my right hand untill I make thine ene­mies thy footstool, Psal. 110. 1. For God the Father hath made him the God of all things, and so the Father calls him the everlasting Father, the Prince of peace, and hath put the Government upon him, and of his Govern­ment [Page 81] there shall be no end, for God the Fa­ther will perform this, Esay 9. 6. 7. The Spirit of God the Father being upon him, that he might judge the righteous in mercy, and the wicked in judgement, Esay 11. 4. And thus the Father hath crowned him with glory and honour; for it hath pleased the Father, that in him should all fulnesse dwell: for he is the fulnesse of the Godhead, the Father ha­ving made him God of all things, both in hea­ven and earth; and now the Son is to rule till he have put all things under his feet: Now the last enemy is death▪ for he hath put all things under his feet, but the Son shall subdue and conquer death, and shall reign till he hath put down all rule, and all authority and pow­er, and then cometh the end, when he shall de­liver up the Kingdome to God, even the Fa­ther, and be subject to him, that so God the Father may be all in all things, 1 Cor. 15. 24. 25. 26. 27. 28. And thus you see that God the Father hath given all things to the Son, and hath made him a God till the end of all things, till all enemies are conquered by the Son; and then shall he give up the Kingdome to the Father again, and be subject to him, that God the Father may be all in all; and thus to know Christ is eternall life.

Now the use that I make of all this, is this, It sheweth the great & exceeding love of the Father to us in revealing his mind and will to a man as we are; and that this man Christ should be so gloriously exalted by God the Father, to be the chiefe in his Councell to de­clare his mind to the world, and that thereby the world might be reconciled to God by the man Christ, in preaching mercy to us, by a man as we are, and in making a man to be a Mediatour between him and us, to raise him gloriously from the dead, and to give all pow­er into his hands, and to make him Lord of heaven and earth, to set him at his right hand in glory, and to center all mercy and judge­ment in the Son: what greater favour could the Father of mercies shew us, which is a sure testimony of our rising from the dead, and of our glorification with him at the last day?

And in the next place, I shall endeavour to reconcile some Scriptures that seem to contra­dict the truth of this Doctrine, and the first is in Ge [...]. 1. 26. Let us make man: to the which I reply, That there the Father speaks of his Word or Spirit, by which he made all things: For the Spirit of God moved upon the wa­ters, & the witnesse of two is true, as Deut. 17. 6. [Page 83] John 8. 17. And so the Spirit of God in the Scripture is distinct from God, as in many places, he might speak of the Angels, as being familiar with him, whereby they might shew their acceptance of that work, being the great Counsell of heaven, for he could not speak of the Son, as in being at that time, neither could he really be before he had a being, or else the Father might speak in a two-fold relation, when he spake of man, to wit, of the work of creation, and redempti­on; and so he might speak of the Son, but any otherwise he could not. Another Scrip­ture is in John 1. 1. 2. In the beginning was the word, and the word was with God, and God was that word: To the which I reply, That in the beginning implies a tearm of time, but God was before all time, and that word was with God, and so it was before it came from him: for the word is the mind of God, and came from the heart of God, and was the power of God; for by his word he made all things, [...] that sense it might be called God, for [...] a common name in Scripture, as Idols are called Gods, and men are called Gods, as being of note and fame; and the word being of that power might be called God, though it come from the Father, who is the God of [Page 84] all Gods. And another Scripture is, before A­braham was I am: And to that I reply, that Christ was before Abraham. First, he was before him in the promise. And secondly, he was before him in Gods account; for God did account of his Son before Abraham, and therefore Christ might well say before A­braham was I am, being the Son of God him­self. And another Scripture is, I and my Father are one, which is true indeed, that the Father and the Son are one, both in mind and Do­ctrine, the Son delivering the mind of the Father, as I have shewed before; but else the Son saith, the Father is greater then I, and I came to do the work of him that sent me.

Now another Scripture is this, that he be­ing in the form of God, thought it no robbery to be equall with God, and the express Image of the Fathers person: and this is true in­deed, that the Son is said to be the form or likeness, Picture or Image of the Fathers Person, but you will not say that the Image or Picture of a man, is the man; for the ex­press Image or Picture of a man, is but his form, and so Christ is the Image of his Fathers Person, that is God by Office, but not the Father himself, and so the Son is the Image, and the Father is the substance, from whom [Page 85] all things do proceed, being the essence of all things, and the originall of all being. And thus in a word, as time would permit me, I have endeavoured to give unto the Father that which is his, and also to the Son, that which is his: the Son being the chief in the Court of the Fathers Majesty: I shal desire to honour the Son, who is so highly honoured of the Father; for it became the Father, of whom are all things, & by whom are al things to make the Captain of our salvation per­fect through sufferings, Heb. 2. 8. 10. Thou hast put all things under his feete, in subjecti­on; for in that he put all things under him, he hath left nothing that is not put under him, but now we see not as yet all things put un­der him, Heb. 2. 8. 10.

CHAP. V. Of Heaven.

NOw I shall endeavour to speak of Hea­ven, for that will be the glorious Hea­ven to arive at at the last day. Now the Kingdom of Heaven is called another world, when Christ saith, neither in this World, nor in the World to come, and so it is another World, for that is a heavenly World, and this a earthly; that World injoyes the presence of God, and this the back parts; that World injoyes the substance, and this injoyes the shadow; that is a World of spirit, and this a World of flesh; that a World of goodness, this a World of wickedness; that is a continu­ing World, and this a fading World; that is a World and Kingdom not made with hands, but eternall in the Heavens. And now I shall speak as plainly as I can, a word or two of Heaven, and first what Heaven is.

1. Heaven is a place of glory, where the face and presence of God is, and where those glorious Angels are, and all the heavenly Host, above all created Heavens, where God the Father was from all eternity: and for the probation of this, you shal have Dan. 7. 9. 10. Where the Father is called the ancient of dayes, being indeed before all time: and his Throne prescribed with that glorious hea­venly Host that doth attend him: for he is the high and lofty one that Inhabits eternity, and dwelleth in the highest Heavens: for thus saith the wise Solomon, If Israel pray, heare thou in Heaven thy dwelling-place, 1 Kings 8. 39. 43. and Heaven is my Throne, and the Earth is my Foot-stooll: and Christ saith, that in Heaven the Angells do alwayes behold the face and presence of his Father which is in Heaven, Mat. 18. 10. and also the Sonne is entred into the very Heaven of glory it self, Heb. 9. 24. there to remain till he come at the last day. And now I shall shew you rea­sons that there is a Heaven.

1. Reason. Is from Gods eternal Being before all time, he must be somewhere▪ and his glory must be somewhere, even in Heaven, a place not made with hands, 2 Cor. 5, 2. a place of glory: before all time, and [Page 88] before these visible Heavens and Earth were created, he was in glory, whereby it doth ap­pear there is a Heaven.

2. Reason. When he came to create the vi­sible Heavens and Earth that appeare to us; from whence came he but from Heaven? and where was he but in a place of glory, before these visible Heavens and Earth were made? which shewes he was somewhere before in a place of glory that cannot be beheld with mortall eyes, and which cannot be compre­hended by a finall Creature, and therefore it doth appear that there is a Heaven.

3. Reason. Is because we enjoy but the back parts of God; for we can hardly behold his back-parts, and how then should we be­hold his fore-parts? how then should we be­hold him in his glory? Again, when Israel beheld the back-parts of God in the Mount, his glory made them and Moses tremble; and if his back-parts made them tremble, how then should they behold his fore-parts? and where do you think the face and presence of God is with that innumerable Company of Angels, and heavenly Host? would not the presence of one Angel make you tremble; what then [Page 89] would his Host, and what would God him­self do? for no man shall see his face and live. Where is his presence, his face and fore-parts, and that Company of Angels that are all­wayes in his presence, but in Heaven a place of glory? which shewes there is a Heaven.

4 Reason. When God hath appeared at a­ny time to his People, his appearance hath been more glorious then all the glory in the earth: & they have bin ashamed, & confounded in themselves, as not being able to behold the glory of their maker, either in himself or in his Angels, whose appearance would darken all the glory of the Earth; whereby it doth appear that the presence of God and his An­gells must be somewhere, the Earth not be­ing able to bear their glory; and where should they be but in Heaven, a place of glory?

5. Reason. When the Lord hath spoken at any time to the People, his word hath come down from Heaven: as when he spake with Noah, and with Abraham, Isaac and Jacob, he spake from Heaven; and when he spake with Moses in the 3. of Exod. he spake from Hea­ven; and when the Law was given in the Mount, he came from Heaven: as also when [Page 90] he spake unto the Prophets, he spake from Heaven; and also at the Birth of Christ, from whence came that glorious Company of An­gels, but from Heaven; and when there came a voice from Heaven, saying, this is my beloved Sonne: and when the Heavens were opened, and the Holy Ghost came upon the Apostles: as also in the vision of Paul, a light and a voice came from Heaven, and much more might be spoken on at large, if time would permit to shew that there is a Heaven, where God is more glorious then he is in Earth.

6. Reason. That there is a Heaven, doth ap­pear from the desire of the people of God, who looked upon all things below as nothing with their desires to seek after Heaven; and desiring to leave this World; and confessed that here they were strangers and had no a­biding place, but sought for a place in another World; with desires to be desolved, and to be absent from the body, desiring to be clo­thed upon with their House, which is from Heaven; with their weariness of this World, and desiring to leave it for a better, doth make it appear that there is a Heaven.

7. Reas. The prayers of the Saints doth make it appear that there is a Heaven, as in their pray­ers lifting up their thoughts, their eyes and hands, and all to Heaven, from whence they look for comfort; and might I not be very large in this, in the practice of all the Saints? but a word to the wise is enough.

8. Reason. The holy walkings of the Saints doth declare there is a Heaven, by framing all their thoughts, words and deedes in such a heavenly way, that so they might be fitting themselves for such a Kingdom.

9. Reason. The Prophets do declare there is a Heaven in all their writings, of which I shall speak a word or two of some, as Deut. 3. 24. where Moses saith, that there is no God in Heaven or Earth can do such glorious works as the God of Heaven; and Solomon saith, Lord heare in Heaven thy dwelling-place, 2 Kings 8. 31. 34. and thy People pray, and suppli­cate unto thee, Lord heare in Heaven thy dwelling-place, 2 Chron. 6. 30. and David saith, The Lord, looked down from Heaven upon the Children of men, Psal. 13. 2. and the Lord look­eth down from Heaven, and beholdeth all the Sonnes of men, Psal. 33. 13. and thy mercy O [Page 92] Lord is in the Heavens, Psalm. 36. 5. and God looked down from Heaven, Psal. 53. 2. but our God is in the Heavens, Psal. 115. 3. and his glory is above the Heavens, Psal. 113. 4. Thus saith the Lord, the Heaven is my Throne, Isaiah 65. 2. and thus saith the Lord, can Heaven above be measured? Jer. 31. 34. and there is a God in Heaven that revealeth secrets, Dan. 2. 28. and he it is that buildeth his ascensions in the Hea­vens, Amos 9. 6. for behold, the Lord cometh down out of his place, Mich. 1. 3. and thus you see the testimony of the Prophets, that there is a Heaven.

10. Reason. Christ and his Apostles do de­clare that there is a Heaven; when Christ taught them to say, Our Father which art in Heaven, Mat. 6. 9. and that you may be the Children of your Father which is in Heaven, Mat. 5. 45. and how much more shall your Father which is in Heaven, give them that aske him, Mat. 7. 11. and flesh and blood hath not re­vealed this to you, but my Father which is in Heaven, Mat. 16. 17. for the Angels do alwayes behold the face of my Father which is in heaven, Mat. 18. 10. And thus you see the Son doth affirm that there is a Heaven in these and ma­ny places more that might be brought. And [Page 93] now I shall go to the Apostles, in saying, your Master also is in heaven, Ephes. 6. 1. and the Throne of Majesty in the heavens, Heb. 1. i. and the Holy Ghost sent down from heaven. [...] Pet. 11. 12. and the voices that came from heaven, we heard when we were with him in the holy Mount, 2 Pet. 1. 18. And thus you see the truth of this, that there is a Heaven.

[...]. Reason. Christs Ascension doth make it appear, that there is a Heaven; for where is Christ gone but into Heaven, to rest in glory with the Father, when he saith, I go to my Fa­ther, and I go to prepare a place for you, John 14. 2. 12? and he ascended up into heaven, Acts 1. 10. in the appearance of the Beholders, whom the heavens must contain, Acts 3. 21. be­ing ascended farre above all heavens, Ephes. 4. 10. and so we look for the Son of God from hea­ven, 1 Thes. 1. 10. which at last shall shew him­self from heaven, 2 Thes. 1. 7. even that Jesus that is passed into heaven, Heb. 4. 14. and is such a high Priest who is set on the right hand of the Throne of the Majesty in the heavens, Heb. 8. 1. and is entred into the very heaven▪ Heb. 9. 24. And thus you see it is very clear that there is a Heaven.

12. Reason. The coming of Christ at the day of judgement doth make it appear there is a Heaven; for where is he but in Heaven, and from whence comes he with that glorious Company of Angels, but from Heaven? Mat. 25. 31. when the Trump shall sound, and the dead shall rise, the heavens shall melt, and the Earth shall tremble, and the Mountains shall fl [...]e from his presence; when he shall come terribly to shake the Earth: so glorious will his coming be from heaven.

Lastly, Doth not the day of Judgement declare there is a Heaven, when Christ shall come to separate the sheep from the Goa [...]es, and shall say unto those on his right hand, Come ye blessed of my Father receive a Kingdom prepared for you from the foundation of the world. Mat. 25. 34. And what Kingdom is this think you but Heaven, and what place is this but a place of glory? and Christ saith, I go to pre­pare a place for you, that where I am there may you be also, Iohn 14. 3. And when Christ who is our life shall appeare, then shall we appeare with him in glory; and when this house shall be dissolved, we shall have a Kingdom eter­nall in the Heavens, 2 Cor. 5. 1. and our trea­sure is laid up in Heaven, Col. 1. 5. when w [...] [Page 95] shall receive that incorruptible inheritance which is undefiled, and that fadeth not away, which is reserved in heaven for us. 1 Pet. 1. 4. And thus you see it plain that there is a Hea­ven.

And now I shall shew you further in a word or two, what Heaven is; and first it is a place as I shall prove by scripture: it is the Throne of God; 1 Kings 8. 27. 2 Chro. 6. 18. Isa. 66. 1. And therefore he reigns and sits upon the Throne of his holinesse, Psa. 147. 8. And Behold the Lord cometh forth of his place, and will come down and tread upon the high places of the earth. Mic. 1. 3. And Christ saith, it is a place prepared; Go receive the Kingdome prepared, for in my Fathers house are many Mansions; John 14. 1. and the Apostle saith, it cannot be moved or shaken. Heb. 12. 27, 28. And thus you see that Heaven is a place.

Secondly, It is a place of glory, where we shall enjoy the fore-parts of God; that is, we shall see him as he is, and shall enjoy his face and presence, as he is in his glory un­speakable, which cannot be exprest with the tongue of men and Angells; to shew you that glorious Majesty, with the glorious presence of the Sonne, being ascended with that hea­venly host in glory unexpressable.

Thirdly, It is a place of honour, where we shall be Crowned, and made Kings to reigne with him for ever, and be Crowned with ever­lasting Crowns upon our heads, and enjoy the glory of the highest Majesty, being honoured of Angells, and all that Heavenly guard, and shall be Priests of the most high God, to offer up praises to him that sits upon the Throne, and to the Lamb for ever and ever; for all the honour in the foot-stoole, is but a type of the hnour that we shall injoy in the Throne.

Fourthly, It is a place of heavenly riches; For eye hath not seene, nor the eare heard: neither can the heart of man con­ceive the glory of that place; all the riches upon the earth being but a Type and shadow of the heavenly riches, where the creature shall injoy all the fullnesse of God, and shall have more then heart can wish or desire; for if God be so rich in his foot-stool, what is he in the Throne?

Fifthly, It is a place of joy, where is full­nesse of joy; for where should we rejoyce but in the presence of God, where we shall come to enjoy all the fullnesse of God with joy un­speakable, and full of glory? to joy in the [Page 97] Father and in the Sonne, in Saints and An­gells; who can expresse that joy but those that enjoy it? to enjoy such a company, to be in such a glorious condition, all the joy in the world being but a Type thereof.

Sixthly, It is a place of peace, for there will be no opposition in the Throne; What enemy dare appear there? Do not all his ene­mies tremble before him, and are afraid to approach into his presence? and shall not all his enemies be destroyed before that time when the Saints shall enjoy their rest? What glorious peace shall be their peace with God and Christ, with Saints and Angells? even the peace of God that passeth all understand­ing.

Seventhly, It is a place of pleasure and de­light, the desired Haven of the Saints; which they have so much longed and sought after, to be in the substance of pleasure and delight, where is fullnesse of pleasure, and joy for e­vermore; being a place of all heavenly glory & enjoyment beyond the apprehension of a weak creature to conceive or apprehend.

Eighthly, In respect of that glorious com­ [...]y, to enjoy the presence of God the Fa­ther, [Page 98] and of Christ the Sonne, with that glo­rious traine of Angels, with Abraham, Isaac and Jacob, with Moses, David and Salomon, and in a word, with all the glorious Prophets and Apostles; and with all the people of God that ever have been or shall be in all ages; What a glorious Communion will there be at that time, to have fellowship with so glo­rious a company, with sweet knowledge and acquaintance with them, and enjoying their company for ever in all spiritual pleasures and delight?

Ninthly, It is a Heaven of glory, for ever and ever; for the glory shall never end, nor their joy shall never be diminished; but they shal reign with God for ever & ever in the ful­ness of his glory, there to behold his presence, to joy and to rejoyce in his greatnesse, and in the glory of his Majesty for ever and ever.

CHAP. VI. Of Hell.

THere is some that say there is no Hell; but they might as well say there is no God, nor no resurrection nor Judgement; but how will such persons answer this one day before the Judgement-seat of this great God; and I may say of such, except they trun from this their wicked tenent: as Christ said, Oh ye Serpents and generation of Vipers, how can ye escape the condemnation of Hell? for if there be no Hell, then we may live as we list; but such do in their hearts believe there is no God, or else they must acknowledge a Hell; and therefore I shall endeavour by the assist­ance of my God, to prove that there is a Hell, and I shall use this method; first shew what I meane by Hell, and then I shall prove that there is a Hell.

Now Hell is a place of condemnation, or a deprivation from the presence of God, of Christ, and of grace and glory; for Christ saith, He that believeth not is condemned already, and Tophet is prepared of old, and all the wicked and ungodly shall go down to Hell; and Christ shall say, Go you cursed into a place pre­pared.

That there is a condemnation doth appear for these Reasons.

1. From the essence or being of God him­self, who is so pure and glorious in his nature, that he abhorrs the very thoughts of sinne; being as opposite as light and darknesse; that as he loves nothing more then goodnesse: so nothing is so odious in his sight as sinne and wickednesse; So that, being so opposite to the essence and being of God, as not to enjoy his presence; therefore there must be a de­privation, or separation between God and sin, and so there is a condemnation.

2. Because God hath opposed sinne at all times, as the greatest enemy to all good­nesse, and hath been an enemy to sin ever since he was in being; and hath proclam'd it [Page 101] to be his greatest enemy under all his Domi­nions; and hath shewed his displeasure against it from the beginning, in setting all his hea­venly host against it, and proclaiming open war against it for ever, as never to enjoy his presence, but to abide his displeasure for ever; and therefore there is a condemnation.

3. All that is opposite to God shall at last be condemned; & what is more opposite to God then sin, and sinners, in opposing his power and goodnesse, rejecting and despising his ho­linesse, and seeks to make God and his wayes contemptible; and therefore God will con­demne sin, and the punishment of sinne shall extend as far as the wickednesse of it, and that a condemnation for ever and ever.

4. Sinne is an open en [...] against God, in destroying his works, and reviling and blasphe­ming his great name, and seeks to rob him of his honour, to over-throw his truth and peo­ple, and doth abhorr all the wayes of God, be­ing a continuall enemy against him and his goodnesse, teaching people to deny him to be God, and to deny his name & great­nesse, [Page 102] and hath sought to destroy and rob God of his being; and therefore God doth declare, that he will punish sin for ever, and condemn it from his presence for evermore.

5. God hath declared that he will condemn sinners as well as sin; and therefore there is a condemnation: even the Angells that fell, are reserved in chaines of darknesse till the great day, and shall never be delivered from the wrath to come; which makes them fear and tremble, and how darest thou then proud man say, there is no Hell? doth not the Devil delude thee, that thou mayest at last lye under the same condemnation?

6. If there be no condemnation, then the condition of the wicked, is better then the condition of the people of God, then in vaine do they serve God, if the wicked who walke in all the wayes of wickednesse, and commit sin with greedinesse, and accomplish all their wicked desires; if they shall not be condem­ned, then all our holy walkings are in vaine; but what can be more contrary to GOD then this? Doth not GOD abhorre such thoughts as these, and declared, that he [Page 103] will put a difference betweene those that serve him, and those that serve him not? Malachi 3. 18. and therefore there is a condemnation.

7. If there be no condemnation, to what purpose are the Scriptures set forth? if they shall be saved that disobey them, as well as those that obey them, then the Scripture is of little use; but the Scripture will tell you at the last day, that it is in force to condemn you.

8. If there be no condemnation, then the Devills shall be saved, and then wickednesse shall be asmuch honoured as goodnesse; and then it would be best to walke after our own wayes, and take all the pleasure we could in this life, if there be no condemnati­on; but neither sinne nor sinners shall escape the judgement of GOD, and there­fore there is a condemnation.

10. The Prophets do declare, that there is a condemnation, that all the wicked, and all Nations that forget God, shal go down to hell. [Page 104] Psal. 9. 17. and the wicked shall perish, Psal. 37. 20. and the hope of the wicked shall pe­rish, Prov. and Tophet is prepared of old, for the King, as for the begger, Esay 30. 33. for there is no peace to the wicked saith our God, Esay 48. 22. & there is no peace saith my God, to the wicked, Esay 54. 21. and those that will not obey, I will utterly destroy, Jer. 12. 17. For I will punish you according to the fruit of your doings, saith the Lord, Jerem. 21. 14. and I will bring an everlasting reproach upon you, and a perpetuall shame, which shall ne­ver be forgotten, Jerem. 23. 40. And behold the whirlewind of the Lord goeth forth with fury, a continuing whirlewinde, it shall fall with pain upon the head of the wicked; the fierce anger of the Lord shall not return un­till he have done it, and untill he have per­formed the intents of his heart, in the latter dayes ye shall consider it, Jerem. 30. 23. 24. And the day cometh that shall burne as an oven, and all the proud, and all that do wickedly, shall be burnt up, saith the Lord of hosts, Mal. 4. 4. And what need I bring more Scriptures seeing all the Prophets are full in this, to shew that there is a condemna­tion?

[Page 105]11. Christ and his Apostles will tell you, that there is a condemnation: doth not Christ say, this is the condemnation that light is come into the world, and they love dark­nesse rather then light, John 3. 17? And he that believeth not is condemned already, because he hath not believed on the Son of God, ver. 18. And the word that I have spoken shall judge you at the last day, John 12. And when he shall say to those on his left hand, Go ye cursed into everlasting fire, prepared for the devill and his angels, Mat. 25. 41. And that they shall go into everlast­ing punishment, vers. 46. And that many are called, and few are chosen. And the A­postle saith, Tribulation and anguish upon every soul that doth wickedly, Rom. 2. 3. And that God shall judge all men by the Gospel; and that Christ shall come in fla­ming fire to render vengeance to all that obey not the Gospell, who shall be pu­nished with everlasting destruction from the presence of the Lord, 2 Thes. 1. 8. 9. And many places more might be brought to prove that there is a condemnation.

12 Doth not your conscience tell you [Page 106] there is a Hell? doth it not accuse you for all your actions? will it not be as a thousand wit­nesses against you? how will you satisfie con­science? for if our conscience condemne us, God is greater then our conscience. Doth not conscience register up all your actions? will it not tell you one day you must be brought to an account, and judged accord­ing to your deeds? for Solomon saith▪ A wounded conscience who can bear? When it comes to accuse you at your death, and sets your sins in order before you, it wil tel you there is a condemnation, and you shal then find there is a condemnation; and I shall shew you the judgements of this condemnation.

First, One judgement of this condemna­tion is hell, which is a hidden place of Gods anger and wrath; for as the joyes of hea­ven are hidden joyes, so also the torments of hell are hid: for no man is able to ap­prehend how terrible the torments of hell are, which makes the divels to tremble: for saith the Lord, An anger is kindled in my wrath, which shall burn to the lowest hell, Deut. 32. 22. And all the wicked and all nations that forget God shall go own to bell, Psal. 9. 17. and Tophet is prepared of old for the King as well as the begger, [Page 107] you may see Esay 30. 33. And when Christ shall say to the wicked, Go ye cursed into everlasting fire, prepared for the devill and his angels, Mat. 25. 41. And the wicked shall go into everlasting punishment, ver. 46. When Christ shall come in flaming fire with his migty Angels, to render vengeance to those that know not God, and obey not the Gospel of Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his pow­er, 2 Thes. 1. 7. 8. 9. and this is one judge­ment of this condemnation.

The second judgeme [...] [...] the fire of hell▪ which is the fire of Gods [...]: and is the wrath and anger of God which shall burn and consume for ever; for if our materiall fire which was made to warm, to comfort and re­fresh the creature, be so terrible, what do you think the fire of hell is, that is made for tormen [...]? when God himselfe doth invent torment, how terrible will it be? for the wrath of the Lord like a river of brimstone doth kindle the fire of hell, Esay 30. 33. For the wrath of God is revealed from heaven a­gainst all ungodlinesse of men, that with­hold the truth in unrighteousnesse, Rom. 1. 18▪ [Page 108] And the fire of the wrath is everlasting, and never goes out. Mat. 25. 41.

Thirdly The worme never dies, and this worme I conceive to be an accusing consci­ence, judging and accusing a sinfull and wick­ed creature for all his abominations that he hath committed in rejecting the love of God and the grace and mercy offered in Jesus Christ, whereby he might have been freed from that wrath to come, had he imbraced the grace and mercy offered, but now he is lost for ever through his own default, and hath lost the glory that he might have had, and must abide the wrath of God for ever: and thus the worme never dies. Marke 9. 25.

Fourthly, There shall be weeping & gnashing of teeth, for now there will be a wonder­full change, for those that formerly have li­ved in all pleasure and delight, and have been haters of God, and contemners of all good, and rejoycing in their pleasures and delights, and have glutted themselves with the pleasures of this world, with their scorns and jears, and rejoycings against the troubles of the people of God, and mocking at their troubles, and rejoycing at their calamity, [Page 109] with their injoying all the pleasures of this life, taking their fill in the eyes of this world; but now comes their woe, their rejoycing will be turned to mourning; for woe be to you that laugh now in your wickedness, for you shall weep: Oh what a change will there be when all their joy will be turned into weeping, for there shall be weeping and gnashing of teeth: they that have glutted themselves with their made joy, shal now have enought of weeping, they shall now weep & houle, & bewaile their condition with weep­ing for ever; and this is another judgement of this condemnation, Mat. 13. 42. 50. chap. 24. 51. chap. 25. 30.

5. They shall be cast into utter darkness, for they have done the works of darkness, and their reward shall be, that they shall be cast into utter darkness: it would be a hell for a man to live all his lifetime in some dark place where he should never see the light all his life-time. How terrible was the dark­ness in Egypt that might be felt. Exod. 10. 23. that no man rose from his place for three dayes, it was so dark, and they were so ama­zed with darkness; but what will the dark­ness of Hell be think you? it is utter dark­ness, [Page 110] where they shal be deprived of the light for ever, from the light of God, of Christ, and from the light of grace and glory, and never more to see the light, Mat. 8. 12. chap. 12. 13. ch. 25. 30.

6. The consideration of the losse of their time, what they are, and what they might have been, had they improved that precious time, that was afforded them, whereby they might have been precious Saints in Heaven, and to have enjoyed the presence of God, and of Christ, of Saints and Angels, to have been in glory with Abraham, Isaac, and Jacob, and with all the Saints in glory, had they improv­ed that pretious time which the Lord did af­ford them, who was waiting upon them to do them good, by tendering grace to them day by day, and they rejecting all the motions of his spirit, and despised his grace and mercy offered them, and so may blame themselves, & not him: O how wil this strike to their hearts think you, when they consider their losse, and themselves the cause there of, and now are lost Creatures for ever: how will this aggravate their woe? O consider this all you that forget God, before it is too late, while you have time, and while it is called to day, harden not your hearts, least you fall into the anger of [Page 111] God, [...]id so [...] you up in his wrath, into that terrible condemnation; for our God is a consuming fire.

Seventhly, They shall receive every one according to their deeds and their wickednes; then those that have been most vile, shall re­ceive according to their vileness, the proud shall receive according to their pride; for terrible is that God that judgeth them: so much covetousnesse, so much wrath; so much drunkennesse, so much of the anger of God shall be powred upon them; so much swearing, so much payment for oaths; so much whoring, so much torment; so much pleasure in the world, so much displeasure and sor­row; so much honour in the world, so much dishonour with God; and look how much they have been persecutors of the Saints, and people of God, so much they shall be perse­cuted; for thus saith the Lord, I will measure unto them according to their works. Now will the Lord call all their wickednesse into re­membrance, which have been forgotten so many hundred of years, but now are called to remembrance; for though he suffered them long▪ yet now he will pay them home at last: and this will be an aggravation of their con­demnation.

Eighthly, Their worm [...]hall neve [...] die▪ nor the fire of Gods wrath shall never be put out; for he suffered them for a moment, to delight themselves in sinne, but he will punish them for ever, and this is the aggravation of all, that there will be no end of their sorrow, no time of releasment, no more hope of mercy, no more offers of grace, never to look for any releasment, no ease of their punishment, no comfort in their sorrow, no hope of ever having liberty, or to come out of those torments, but shall abide the wrath of God for ever, so long as God is God, so long shall his wrath be out against sin, and sinners, even for ever and ever. Then will the Lord show how great an enemy he is to sin, and all those that joyn with sin, when he shall set the decree for ever against sin and sinners, to be tormented in the flames of his wrath, and in the fire of his anger from everlasting to everlasting: and thus you see that there is a condemnation, and those that will not believe the truth of this I shall leave them to their owne conscience, and the great Judge.

CHAP. VII. Of Glory.

THere is some conceive, there is fulnesse of glory in this life; but to such I shall say with Paul, That if we had our portion onely in this life, we were of all men most miserable: And therefore I shall endeavour to speake a word or two of glory, and shew you some reason wherefore we are not in fulnesse of glory, and shew you what it is to be in fulnesse of glory.

To be in the fulnesse of glory is to injoy the fore-parts, or face, and presence of God and Christ, with all the Saints, and those glorious Angels to be in their presence, and to reigne with them for ever in glory; and so saith the Apostle, When Christ who is our life shall appeare, then shall we appeare with him in glory, Col. 3. 4. And therefore we hope for the glo­ry of God, Rom. 5. 2. that we may be glorified together with him, Rom. 8. 17. For when the chiefe Shepheard shall appeare, then shall we receive a Crowne of glory that fadeth not away, 1 Pet. 5. 4. [Page 130] And now I shall come to Reasons.

1 We are not in the fulnesse of glory in this life, because we injoy but his back-parts, not his fore-parts; we doe not injoy his pre­sence where he is in glory with his Angels, for we are not able to apprehend his glory here, much lesse to be in it, or injoy it in this life, for wee are not in the presence of God, and those glorious Angels in heaven; we injoy but his back-parts here in his foot­stoole, his fore-parts and glory is in the Throne, and cannot be seen with mortall eyes.

Secondly, there is a vaile over our eies, we see but darkly, as through a glasse; we are not able to behold his face and presence, nor to behold his glory; we see him yet but through the promises, we doe not injoy him as he his; his glory would rather affright, then com­fort us in this mortall estate, should these mortall eies of ours behold the glory of the Angels, much lesse the God of glory; for now we see but darkly, as through a glasse, but then shall we see him face to face, 1 Cor. 13.

Thirdly, Wee knew but in part, and under­stand his glory but in part; but when that which is perfect is come, then that which is in part shall bee done away, and we shall know him as he is, and know all men as we are knowne of God, which can­not [Page 131] be in this life, to know God and his Saints in glory, and therefore there is not fulnesse of glory in this life, knowing so little of God, and so few of his Saints.

Fourthly, we seek for glory by patient continuance in well-doing, that we might inherit the promises; now if we were in ful­nesse of glory, we need not seek for it if wee had it: But we are seeking for glory, and honour, and immortality, with eternall life; and therefore it doth appear we have it not, Rom. 2. 3.

Fifthly, we hope for this fulnesse of glory, and therefore we do not injoy it, for if we did, what need we hope for it, Rom. 5. 2. And Christ in us the hope of glory; now if we had it, what need we hope, our hope were at an end, if we had the thing we hope for; to wit, fulnesse of glory, but you see we have it not, and therefore we hope for it, as not having yet received it.

6 The eie hath not seen, nor the ear hath not heard, nor since the beginning of the world hath it not been heard; nor none besides God doth know what he hath prepared for them that wait for him, Esa. 644. And if wee have not yet seen, nor heard it, how then doe we [...]njoy it; and if we are not able to conceive of the glory, how then can we bee in it; and [Page 132] if none but God know it, then how can we know it?

Seventhly, The Apostle Paul had as much of the Spirit of God as any man, except the Son himselfe, and as glorious injoyments of God, being taken up into the third heavens and saw glory unspeakable, which he was not able to utter nor expresse; and yet hee saith, If we had our glory only in this life, we were of all men most miserable, for he looked for a more glorious injoyment then hee could injoy in this life, as you may see 1 Cor. 15. 19.

Eightly, The Apostle saith, he was ready to be offered up, and the time of his depar­ture was at hand, he had fought a good fight, and had finished his course, had kept the faith, and henceforth was laid up for him a Crowne of righteousnesse, or glory, and for all them that love his appearing, 2 Tim. 4. 6, 7, 8. And the Prophet David saith, Oh how great is thy goodnesse which thou hast laid up for them that fear thee, Ps. 31. 19. whereby you may see it is not in this life, it is laid up for a bet­ter life, in a better Kingdome, where we shall be capable to receive it.

Ninthly, The good Apostle tells you, hee did so run that he might obtaine; for he tell you that hee had not yet attained, neithe [...] was he perfect; but this he did, hee forg [...] [Page 133] those things that were past, for he did not dote upon his former goodnesse, but was pressing forward towards the marke, or prize of glory, that was set before him, 2 Cor. 9. Phil. 3. for he that is constant to death, shall receive a Crowne of life or glory, Rev 2. 10. And thus you see the Apostle was so farre from being puffed up with fulnesse of glory in this life, that he tells us, he is not the man that doth injoy fulnesse of glory, for he was striving for it to make it sure to him in this life, and so to wait for it in a better life, and in a better Kingdome, that he was in hope to injoy.

Tenthly, The Apostle saith, I desire to depart hence, and to go to Christ, which is best of all, Phil. 1. 23. whereby it doth appeare, that there is not fulnesse of glory in this life; for the Apostle saith, In this we groan ear­nestly, and had rather bee absent from the body to be present with the Lord: for while we are present in the body, wee are absent from the Lord: And thus you see that the Apostle makes it cleare, that while wee are present in this body, there is not fulnesse of glory; and therefore he desired to leave this earthly, to injoy a heavenly Kingdome, which was more to be desired, and abundant­ly more glorious.

11. That which we see and injoy here, is but temporall, but that which we doe not see, and shall afterwards injoy, is spirituall and eternall glory, and therefore there is not fulnesse of glory in this life, 2 Cor. 4. 18.

12. When this earthly house of ours shall bee dissolved, wee shall have a building of God, a house not made with hands, but eter­nall in the heavens, 2 Cor. 5. 2. whereby it doth appeare that wee are not in fulnesse of glory.

13. We are not cloathed with our house which is from heaven, whereby we might be made fit to injoy such a heavenly glory, For while we are present in the body, we are ab­sent from the Lord, and so shall be untill we are cloathed with our heavenly house, which will not be in this life, 2 Cor. 5. 2. 6. 8.

14. When Christ who is our life, shall appeare, then shall wee appeare with him in glory, and then shall we injoy the fulnesse of glory, and not before; and he gives you the reason, saying, We are dead, and our life, or glory, is hid with Christ in God; but when Christ who is our life shall appeare, then shall we appear with him in glory.

15. Christ is in heaven, and we are in earth, and therefore we are not in the ful­nesse of glory; for Christ saith, And if I goe [Page 135] to prepare a place for you, I will come again and receive you to my selfe, that where I am there you may be also, and while we are ab­sent from Christ, who is in heaven in glory it selfe, how then have wee fulnesse of glory?

16. These vile bodies of ours are not yet changed like unto his glorious body, we are not yet made partakers of that divine nature, till this mortall, shall put on immortality; and till this corruptible, shall put on an in­corruptible; and this naturall become a spi­rituall; and then shall we be like him as he is, but this will not be in this life, and therefore we look for it in anotherlife, Phil. 3. 21. 1 Cor. 15. 44. 53, 54.

17. We are not in the Throne, we are but in the footstool, we are not in heaven, the fulnesse of glory; for Christ is entred into his glory, Luke 24. 28. that is into heaven where his glory is, Act. 1. 22. Heb. 4. 14. and we also shall bee in heaven, for there our glory is, Colos. 1. 5. having in heaven a better and induring substance, Heb. 10. 34. and there­fore we desire a heavenly Kingdome, rather then an earthly, Heb. 11, 28. which is reserved for us in heaven, 1 Pet. 1. 4. So that you see there is not a fulnesse of glory in this life.

18. We are not yet risen from the dead untill the resurrection of the dead, and there­fore we are not in fulnesse of glory; for as we have borne the image of the earthly, so also shall we beare the image of the heaven­ly, when these vile bodies of ours shall be raised up, and made like unto his glorious body, which will not be in this life.

19. We doe not yet reign with Christ, and therefore we are not in the fulnesse of glory; we are not yet entred into our inheri­tance, to be Kings, and Priests, and to have that immortall Crowne, where is that glo­ry that we enjoy? are we not persecuted on all sides? are we not accounted as the vilest of creatures? but the Saints shall reigne in glory, and then shall all oppositions be trampled under their feet; they shall be Kings, and Priests, and be crowned, and shall live and reigne for ever with God the Fa­ther, and with Jesus Christ his Son, with those glorious Angels, and with all the Saints in glory; but this glory is yet to come, we are yet waiting for it.

20. If we were in fulnesse of glory, there could nothing be added to our condition, for we should be perfect, we should not need any thing to make our condition glorious; but the best of us finde abundance of Spiritu­all [Page 137] wants, we want Spirituall joy, and Spiri­tuall peace; we want that Spirituall union and communion with our God, we have not that assurance in the Promises, but we might have more, for we cannot have the ful­nesse of glory in this life, it is laid up for us in a better life.

Lastly, mortality will tell thee, oh vaine man, that thou art not in the fulnesse of glory; shalt thou not dye, and where will thy fulnesse of glory be then? that will tell thee, thou art not perfect; if thou art in ful­nesse of glory, why dost thou dye? why dost thou hunger and thirst? why dost thou eate, and cloath thee? why art thou subject to cold, and nakednesse? and why dost thou complaine of wanting, if thou wast perfect thou couldest not want any thing? for did­dest thou possesse all things, how couldest thou want any thing? O thou vaine man, thy condition tells thee thou wantest, but thy proud heart tells thee thou art full; thy condition tells thee that thou wantest all things, but thy proud heart tells thee, that thou wantest nothing; thou sayest that thou art in the fulnesse of glory in this life, but death will tell thee that thou wantest glory; and dost not thou slight the glory to come, when thou sayest, here is fulnesse; for none [Page 138] but God alone knowes the fulnesse of glory, and yet thou dost: Oh vaine man, I counsell thee to buy eye-salve, that thou mayest see thy want of a fulnesse of glory, for if thou dost not now, thou wilt when it is too late. And now in the next place I shall speake a word or two of glory, because I know that many have deceived themselves with the word ( glory;) Now there is divers kinds of glory, for there is a glory of the two Cove­nants, for if the administration of Condem­nation was glory here, how much more shall the administration of Righteousnes exceed in glory? And God revealed himselfe from the glory of the first, to the glory of the second, from glory to glory, 2 Cor. 3. 7, 8, 9, 10. There was a glory of Moses, for the Children of Israel could not behold his face for his glory, 2 Cor. 3. 17. There was a glory of Solomon, and yet the grasse of the field passed the glory of Solomon, Mat. 6. 29. and a glory of man, but all the glory of man is as the flower of the field, 1 Pet. 2. 24.

There is a glory of the Sunne, and of the Moon, and Starres, for they differ in glory, 2 Cor. 15. 41. and glory to him that work­eth good, and to every man that worketh good, glory, Rom. 2. 10. There is a glory in the Law, Rom. 12. 23. and the Gospel is cal­led [Page 139] glory, 2 Cor. 4. 4. And there is a vaine glory, Gal. 5. 26. There is a glory of the Saints, Ephes. 3. 13. and a glory in affliction, and then there is a glory of the Church, E­phes. 5. 21. and there is a glory in their shame, Phil. 3. 19. the Saints were the glory of the Apostles, 2 Thes. 1. 20. There is a glory of the Whoore, Revel. 18. 7. and there is a glory of the Gentiles, Revel. 22. 24. for the Gentiles shall bring their glory to the Saints, Revel. 1. 26. also there is an earthly glory, and there is a heavenly glory; a glory in Grace, and a glory in Glory; and that is the glory of all glories.

CHAP. VIII. Of Faith.

NOw the Text saith, The just shall live by his faith, and therefore I shall endeavour to speake a word or two of Faith; it is that whereby we live in Grace, and it is that whereby we are carried on to Glory; now there is a faith of the History, and there is a faith of the Mystery; there is a faith of Mira­cles, and there is a legall faith; there is a [Page 140] temporary faith, and an Evangelicall faith, and the last is most excellent, being the faith of the Gospell, that carries us on to Salvati­on; and in the next place I shall shew you what faith is.

Now faith, or beleefe, is an obedience to, or a living in all the commands of the Gospell to Salvation; now it doth appeare that faith, or beleefe, is obedience, because unbeleefe is counted rebellion, or disobedi­ence, for such as beleeve and obey are justi­fied, John 3. 36. for he giveth the Holy Ghost to those that obey him, Act. 5. 32. And know you not that to whom you yeeld your selves ser­vants to obey, his servants yee are to whom you obey; whether of sinne unto death, or of obedience to life, Rom. 6. 16. and ye have purified your soules in obeying the truth, 2 Pet. 1. 22. and thus you see faith, or obedience, justifieth the crea­ture, for thereby he is justified, and such as are unbeleevers, and disobedient, are con­demned, when Christ shall come in flaming fire, to render vengeance to those that obey not the Gospel, 2 Thess. 1. 8. for to those that are disobedi­ent Christ is a stone to stumble at, and a rock to be offended at, to such as stumble at the Word, being disobedient, and obey not that whereon they were set, 1 Pet. 2. 7, 8. that all those might be damned which obey not the [Page 141] truth, but obey unrighteousnesse, 1 Thess. 2. 10. 12. and thus you see that faith, or be­leefe, is obedience, and rebellion or unbeleefe is disobedience; now the great controversie will be, whether it is Christs worke, or the Creatures worke to act faith; now the grea­test part hold, that it is Christs worke to act faith, and some few hold that it is the Creatures worke to act faith; now the grea­test part can never be in the best way, and therefore I shall side with the lesser part, for they say, the fault is in the Creature that he doth not beleeve, and the greatest Party say, it is not the Creatures worke to beleeve, it is Christs worke to act faith, and so they lay all the unbeleefe upon Christ, and therefore I shal prove that it is the Creatures work, and not Christs, to act faith.

And first, it is the Creatures worke to beleeve, because Christ hath done his work, for Christs worke was to obey the Com­mands of his Father, and to set forth such a way to the world as they were to stand to, and to establish that way for life, and death; and this was his worke enjoyned him from the Father, which he did in setting downe the minde of the Father, in all things that were necessary to salvation, which he did, and sealed the Doctrine of the Father with [Page 142] his blood, and did his worke, and therefore he saith, If you keepe my Commandements yee shall abide in my love, as I have kept my Fa­thers Commandements, and abide in his love, John 15. 10. Christs worke was to obey the Commands of the Father; and our worke is to obey the Commands of the Sonne, and therefore it is our worke to beleeve, and not Christs.

2. That Christ hath done his worke will appeare, because Christ is entred into his rest, and sure he did not enter before he had done his worke, for he said; He had finished his course, and done all things that the Father com­manded him, by perfecting the way of Salva­tion to all the world, and giving Comman­dement unto his Apostles, to establish that Gospel to the whole earth, and all things as he had commanded them, as you may see, Mat. 28. Act. 1. 2. and when he had finished his whole worke he ascended to the Father, and is entred into his rest, Heb. 4. saying, To him that over cometh will I grant to sit with me in my throne, as I also overcame, and am set downe with my Father in his throne, Revel. 3. 21. and therefore it doth appeare, that it is not Christs worke to act faith in the Creature, except you will call him in question from his rest, which I thinke you dare not.

3. If it be Christs worke to act faith in the Creature, then the fault will lye in Christ, that the Creature doth not beleeve; and then the Father may question the Sonne for all the unbeleefe in the world, seeing you say, it was Christs worke to act faith in the Creature, then all the fault will lye up­on him, for if he had acted faith, the Crea­ture should have beleeved, and so the Father might call the Son to an account for all the unbeleefe of the Creature; and what is this thinke you, but to pluck Christ out of his throne, and to take him from his rest.

4. If it be Christs worke to act faith in the Creature, then the Creature hath a good excuse, and may say, there is no cause where­fore he should be condemned for not belee­ving, seeing it was not his worke to beleeve: but the fault was in Christ, who did not act faith in him, and therefore he was not to blame, because it was not his worke to be­leeve, but Christs worke; and therefore no reason he should be condemned for anothers fault, and so you would excuse the Crea­ture, and condemne Christ.

5. Christ doth not act faith in the Crea­ture, because he shall judge the Creature for not beleeving, for it were improper that he should be the Judge that were in the fault, and [Page 144] condemne the creature for not beleeving, when it was never his worke to beleeve; and so the creature might reply unto the Judge, that he did condemne him falsely, to con­demne the creature for not beleeving, when it was Christs work to act faith, and not the creatures; and thus you see what sad effects would follow this Tenent, that it is Christs worke to act faith in the creature.

6. If it be Christs worke to act faith in the creature, then he should be by that a re­specter of persons, because he acts faith in some, and not in others, and yet condemns them for not doing that he should do him­selfe, being his worke to act faith, and not the creatures; what a respecter of persons would he appeare to be, then to leave the greatest part of the world under condemna­tion for his owne default, because he did not act faith in them, whereby they might be sa­ved: Oh what a partiall Judge would you make him by this tenent! doth not the Scrip­ture tell you, that he is no respecter of per­sons, and that he shall judge every man ac­cording to his workes, Act. 10. 34. Rom. 2. 11.

7. If it be the worke of Christ to act faith in the creature, then what shall the creature be condemned for at the last day? shall the [Page 145] creature be condemned for not doing good, when it was never the creatures worke to do good; if it were Christs worke to act all the good in the creature, and so few doe well, then he did intend the rest should doe ill, be­cause you say it was his worke to act the good, and not theirs; and then how can he judge them for doing that hee did intend they should doe? for either hee did intend they should doe well or ill: But if he had in­tended they should have done well, he would have acted good in them; but he did not act faith in them, and therefore hee did intend they should do ill, and so by this you would make Christ the authour of all the wicked­nesse that is committed, seeing, as you say, it was not in the creatures power to act good; and if so, then what shall the creature be con­demned for, for doing the will of God? And thus you see, how ill those repay God, that hold that God or Christ acts faith in the creature.

8. If it bee Christs worke to act faith in the creature, then why doth he exhort them to beleeve, seeing it is his work, and not theirs? they might have replied to him, say­ing, Why dost thou presse us so to beleeve, and act faith, seeing it is thy worke, and not ours?

9. Why doth he upbraid them for not beleeving, saying, Woe be to Coraisim and Beth­sada, if it were his worke to beleeve, and o­bey, and not theirs? Why doth he threaten them, if the worke were his, and not theirs, and lay such woes upon them?

10. It is said, He marvelled at their unbeleefe, Mark. 6. 6. And why doth he marvell at their unbeleef, if it were his work to act faith, and not theirs?

11. It is said, he could not do many great works in his own Country, because of their unbeleefe: And what should hinder him, if it were his work to beleeve and act faith in them, and not theirs, could their unbeleef hinder him? Mat. 13. 58.

12. It is said, That the Israelites were broken off through unbeleefe, Rom. 11. 20. Now how could they be broken off through unbeleef, if it were not their work to beleeve; if it be Christs work to beleeve, and act faith in them, then how could they be broken off, seeing it was Christs work, and not theirs?

13. It is said, If they abide not still in unbe­leefe, they shall be grafted in; And how can their unbelief hinder them, if it were Christs work to act faith, and not theirs, then how could their unbeleef hinder them?

14. They entered not in, because of unbeleef; and how could that be? if it were not their work to beleeve, then how could their un­beleef hinder them, Heb. 3. 19.

15. The Apostle saith, Brethren take heed lest there be in any of you an evill heart of unbeleefe to depart from the living God, vers. 12. And how could their unbeleef hinder them, if it were Christs work to act faith, and not theirs?

16. It is said, The fearfull, and unbeleeving, shall have their portion in the lake, Revel. 21 8. And why should they be punished, if it were not their work to beleeve? if it were Christs work to act faith and not theirs, should they be punished for Christs not acting faith? And thus you see how weake this Tenet of theirs is, that hold it is Christs work to act faith, and not the creatures; and so lay all the unbeleef in the world upon the back of Christ, and so would make him stand at the Bar of Justice as the cause of all the unbe­leef in the world.

And now in the next place, I shall prove that it is the creatures work to beleeve, for these reasons:

First, because he gives the creature abi­lity to beleeve, for he makes him a reason­able creature, and gives him knowledge and understanding to doe such a work as he re­quires [Page 148] of him; for if he should require the creature to doe such a work, as he knew the creature were not able to do, it were unrea­sonable to require it, because he knew the creature was not able to perform it; but he every where condemns the creature for not doing good; and therefore it doth appear, he gives the creature ability to do good; and that I shall prove for these reasons:

First, because hee gives the creature free choice, as in all the Scripture, as, I have set before you life and death, chuse you which you will, as you may see, Deut. 30. 19. And chuse you whom you will serve, for I and my house will serve the Lord, Josh. 24. 15. And when they chose strange gods, then was war in the gate, Judg. 5. 8. And the Lord said unto Solomon, because thou hast chosen wisdome befare riches and honour, I will give thee wisdome above all that were before thee, or that shall follow after thee, 1 King. 3. 11. And David had chosen the way of Gods commandements, Psal. 109. And saith the Lord, they shall call, but I will not an­swer, because they hated knowledge, and did not chuse the feare of the Lord, as Prov. 1. 28. 29. And thus you see the Lord putteth the creature to his choice; now the Lords putting the creature to chuse, and the creatures chusing either good or evill, doth make it appear that the crea­ture hath ability; or else, if the creature had [Page 149] not ability, why doth the Lord condemne the creature for not chusing good; and Christ saith, Mary hath chosen the better part: and his ser­vants you are to whom you obey; whereby it doth appear, they had ability to obey either good or evill; for if they had not ability, when they doe evill, to doe good; then how could they be condemned for not doing good, seeing they had not ability to do otherwise?

2. He gives the creature ability to beleeve, because he charges the creature with rebel­lion for not beleeving, saying to the people of Israel, How often would I, and you would not: And ye will not come to me, that ye might have life: And he that beleeveth not, is condemned [...]already: And the unbeleeving shall have their portion in the lake of fire; and many Scriptures more, where­by it doth appear, that the creature hath abi­lity to beleeve; or else how could the crea­ture be charged with rebellion for not be­leeving, if it had not ability to beleeve?

3. Those that doe not beleeve, are said to reject the minde of God, as Act. 7. 51. Ye have alwayes resisted the holy Ghost, and seeing you reject so great salvation, loe we turne to the Gentiles, and to those that also say, Christ is a stone to stumble at, and a rock to be offended at, 1 Pet. 2. 7. And by this it doth appear, that the creature hath ability to beleeve, and obey; or else how [Page 150] could it be said, that they rejected the minde of God, if they had not the ability to obey his minde, how could they be said to re­ject it?

4. Christ doth not detaine and hinder men from beleeving, and therefore he gives them ability to beleeve; for if he doth not, then he hinders them from beleeving; but he doth not hinder men from beleeving, and therefore he gives them ability to beleeve. Now, you will not say, that Christ hinders any man from beleeving, will you? and if you say, he doth not give them ability, then you wil lay the fault upon Christ, and not upon the creature; for, if he doth not give them ability to doe wel, then he doth in­tend the creature should doe ill, which were wicked to say; and therefore it doth ap­peare, that he gives the creature ability to beleeve.

5. Christ commands men to beleeve, and therefore it doth appeare that he gives them ability to beleeve; for this is the Comman­dement of God, that we should beleeve in his Sonne, and he that doth not, makes God a Lyar, even because he beleeves not in the Son of God, 1 Joh. 3. 23. ver. 5. 10. and this was the teaching of Christ and his Apostles, to teach men to beleeve in all their preaching; [Page 151] now doth God command men to beleeve in his Sonne, and not give them ability to be­leeve? then how can he condemne them for not beleeving, if they were never able to be­leeve? But God never gives a command, but he gives ability to beleeve, and obey his command, or else how could the creature be judged for breaking his commands, if he never was able to keepe them.

6. It doth appeare that Christ gives the creature ability to beleeve; because he layes the fault upon the creature for not belee­ving; for the text saith, He marvelled at their unbeleefe, and he could not doe many great things in his owne Country, because of their unbeleefe; and he came to his owne, and his owne received him not; and he upbraided them for their unbeleefe, and many places more might be named, whereby it doth appeare they had ability to beleeve, or else how could they be in fault, if they were not able to beleeve; but Christ layes the fault upon the creature for not o­beying, and therefore it is cleare that the creature hath ability to obey.

7. Christ gives the creature ability to be­leeve, because he doth condemne the crea­ture for not beleeving, saying, He that belee­veth not, is condemned already, because he beleeveth not in the Sonne of God, Joh. 3. 18. and he that [Page 152] beleeveth not in the Son, the wrath of God abideth on him; and by this it doth plainly appeare, that it is not Christs worke to act faith in the creature, but the creatures worke to beleeve, and act faith; because the creature is condemned for not beleeving; and if the creature be condemned for not beleeving, then it must needs follow, that the creature hath ability to beleeve: for either the crea­ture is condemned for something, or no­thing; now if the creature had not ability to beleeve, then it is condemned for no­thing, for not doing that it was impossible to doe, and that it never had ability to doe; but you see the creature is condemned for not beleeving, and therefore it doth ap­peare that the creature hath ability to be­leeve, because it is condemned for not doing something that it might have done, and that is, for not beleeving.

8. It doth appeare that the creature hath ability to beleeve and obey, because the crea­ture is condemned as an unbeleever; for the creature could not be condemned as an un­beleever if it never had ability to obey.

9. Those creatures that beleeve and obey, are justified, by beleeving, from all that ever they have done, Act. 13, 39. and those that doe not beleeve, are condemned; and by this [Page 153] it doth appeare, that it is the creatures worke to beleeve, and that the creature hath ability to beleeve, or else how could he be condemned as an unbeleever.

10. Our beleeving, or not beleeving, is ne­ver imputed unto Christ, but unto our selves; for Abrahams faith was imputed to him for righteousnesse, and the just shall live by his owne faith; so that our beleeving is never imputed to Christ: but to us, for if our belee­ving were imputed to him, then it would follow, that our unbeleefe would be imputed to Christ also, and so by that, we should make Christ a beleever, and an unbeleever al­so, which is most absurd; for the faith and obedience of the creature is imputed to the creature, and not to Christ; and also the un­beleefe and disobedience of the creature is imputed to the creature, and not to Christ; so that it is plaine, it is the creatures worke to beleeve, because both obedience and diso­bedience is imputed to the creature.

11. Such as shall be Judged at the last day, shall be judged for their disobedience; now if it were Christs work to act obedience in the creature, then what shall the creature be judg­ed for, for Christs not acting obedience? for then the creature would be freed, if it were not his worke to obey, but Christs worke; [Page 154] but the creature shal be judged, and not Christ, and therefore it is plaine, that it is the creatures worke to obey.

12. The Apostle saith, the just shall live by his faith, or obedience; and that creature that is lifted up above faith and obedience, my Soule shal have no pleasure in him, saith the Lord: and therefore it doth appeare, that it is the creatures worke to act faith and obe­dience, for that is his Spirituall living in Grace, whereby he shal come to glory, and receive the end of his faith, the salvation of his Soule. And thus I have endeavoured to cleare my Master Christ, that the disobedi­ence of the creature shal not be laid upon him, it being the creatures worke to obey, and not his; and that thereby, all men may know that duty, that it is their worke to o­bey the Gospel, and not his; and that their not obeying the Gospel shal not be laid to the charge of Christ, but that all men shal know it was their worke to obey, and not his, and shal be condemned at the last day for their not obeying.

CHAP. IX. Of the Resurrection.

IN the dayes of Christ and his Apostles, there were some Sadduces that denyed the Resurrection of the dead, Act. 23. 8 and so there are in these dayes, such, as hold there is no Resurrection, but in this life; and such are in but a sad condition, whose hope are pe­rished from the Land of the living, and goe out of this world, worse then they came in; for when they came into this world, there was some hope in them to receive a better world, but now the death of these men; is worse then their birth, and beginning▪ but the Resurrection is that which is desired of all the Saints, hoping, and longing for the day, for their Redemption, to wit, the Resur­rection of the dead; for then the Saints shall enter into their inheritance which was pre­pared for them from everlasting time; and therefore for my owne comfort, and for the comfort of the Saints, I shall endeavour to speake a word or two of the Resurrection; and first I shall prove, that there is a Resur­rection, [Page 156] and then I shall shew how we shall be raised.

Now the reasons to prove, that there shall be Resurrection are these:

First, God doth declare to all the world, that he did not intend the creature should dye for ever; because he sent his Sonne to declare to the contrary, that all men shall rise, and that he is the resurrection of the dead, John 11. 25. and the first fruits of them that sleepe; and that as he was raised from the dead, so shall all men be raised by the same power, and shall conquer and trample death under their feet.

2. There will be a Resurrection, that God may manifest his great power to all men in raising them from the dead, that thereby it may be seen how glorious he is in all his under­takings, in so wonderfull an act, as to raise them from the dead, by his glorious power, which will be manifest at that day.

3. That he might fulfill his promises, who hath promised that we shall see him as he is, and shall injoy his face and presence in the Throne of his glory, with that glorious com­pany of Angels, that attend his presence to be­hold his beauty, and to joy in his presence, where is fulnesse of joy, and pleasure for ever­more.

4. There shall be a Resurrection that hee may give unto every one according to his works, and reward the Saints with blessing, and the wicked with cursing, and to give to e­very man according to his desert.

5. There is a Resurrection, because that God hath promised to restore the Creation to its first purity, in making a new heaven, and a new earth, where in shall dwell righteousnesse, and to make his power and glory appear, as at the first.

6. It hath beene the beleefe of the Saints, that there shall be a Resurrection; Job saith, I know that my Redeemer liveth, and that hee shall stand at the latter day upon the earth, and though this flesh be destroyed with wormes, yet in my flesh shall I see God, whom I shall see for my selfe, and mine eyes shall behold him, though my reines be consumed with­in me, Job 19. 25, 26, 27. and then shall the gates of death be opened, Job 38. 17. And David saith, Thou settest me before thy face for ever, Psal. 41. 12. And Esay saith, Thy dead men shall live together, with my dead bodies shall they arise; Awake and sing ye that dwell in the dust, for the dens is as the dens of herbs, and the earth shall cast out her dead, Esay 26. 19. And the Apostle to the Heb. 11. doth recite a Catalogue of the Saints, who all dyed in the faith, and confessed that they were strangers and pilgrims on the earth, that [Page 158] they might obtaine a better resurrection, as vers. 23. 35.

7. If there be no Resurrection, then the faith of the Saints is void, and all their hopes are perished, and their glory is at an end, and they all as lost creatures, and their condition very sad.

8 If there be no Resurrection, then the Saints have lost their reward, and all their labour is in vain, in seeking for a better Kingdome, and a better inheritance; for if there be no Resurrection, then there is no heaven, nor no glory after this life; then we shall never injoy the presence of God, and Christ, nor those glorious Angels, nor the heaven of glory.

9. If there be no Resurrection, then the wicked will be in a better estate then the godly, for they have had their portion in this life, and have glutted themselves with the pleasures of this world, and have had all the delights of the sonnes of men, and have satisfied their hearts to the full; and the people of God have weaned themselves from all the pleasures and delights of this world, and have lost all the glory thereof, and have been despised of all men in hopes of a better life; and all in vain, if there be no Resur­rection.

10 If there be no Resurrection, the wicked shall never be punished, for all the wickednesse that they have acted against the Lord; then they will never bee called to account for all their blaspheming his glorious Name, their swearing, and cursing, their drunkennesse, and whoredome, with their shedding of innocent blood, their wicked pride, and basenesse, with all their abominations; if there be no Resur­rection, this is the day they looke for; then they might commit all wickednesse with greedi­nesse▪; for what should they feare, if there be no Resurrection?

11. If there be no Resurrection, then the Devills shall not be punished, for they are re­served in chaines of darknesse till the great day; but if there be no Resurrection, then there will be no judgement, and so they will never be punished; and they would not cease to reigne, nor injoy [...]eir wicked power for ever: then what need the Devils feare and tremble▪ if there be [...] no Resurrection, they need not fear any judgement to come.

12. If there be no Resurrection, then we may live as we list, and injoy all the pleasures we can in this life, to injoy the sight of our eyes, and the desires of our hearts, and eate and drinke; and be merry, for to morrow we dye, and so all our glory is at an end; for [Page 158] [...] [Page 159] [...] [Page 160] then we have onely our portion in this life; if there be no Resurrection, then all our glo­ry is at an end.

13. Those that hold this Tenet; to wit, that there is no Resurrection; whether doe not they question whether there be a God? for if there be no Resurrection, then they may question whether there be a God, or if there be a God yet he is not able to performe his promises; for he hath made many large pro­mises that there shall be a Resurrection, but he is not able to performe it, for there shall be none: and what do these men else, but question God, and the power of God? and whether is not this blasphemy think you, in the highest nature? and whether shall not this great God one day, judge such Sadduces as these are?

14 Whether doe not those that deny the Resurrection, question all the Prophets and Apostles, and that which they spake by the mouth of God in all their Doctrine, speaking of the Resurrection, and the day of judge­ment, and preaching the judgements of God against wicked men, which was a great part of their Doctrine in all their preaching? and whether do not those that deny the Resur­rection, question all the rest of their Do­ctrine to be false, by this their Tenet of de­nying [Page 161] the Resurrection; for if their Doctrine of the Resurrection be false; then why may not you also question all the rest of their Do­ctrine to be false; for deny the Doctrine of the Resurrection, and you may as well deny all the rest: but how vile and wicked this Tenet is, let all wise men try and judge.

15. Whether is not this a most Atheisti­call Tenet, to deny the Resurrection? and whether is not this the same that the Athe­ists hold, in 2 Pet. 3. 4. saying, Where is the promise of his comming, for since the Fathers fell asleep all things continue as they were, from the beginning of the Creation; and being igno­rantly willing of this their wicked Tenet, not knowing, that One day with the Lord is as a thousand yeares, and a thousand yeares as one day; for the Lord is not slack of his comming, as some count slacknesse; but is long suffering to us ward, not willing, or consulting that any should perish, but that all men should come to a change, Ver. 8. 9. And thus you see there were such Atheists in the Apostles times, who were wilfully ignorant of the Resurrection, and the comming of Christ; but this shal be the perdition of ungodly men, to their utter destruction, and now I shall further prove that there is a Resurrection.

1. Christ will tell thee that there is a Re­surrection▪ [Page 162] when he saith, I am the resurrection and the life, Joh. 11. 25. that is, he is an infal­lible testimony of the Resurrection, in being risen from the dead, and hath trampled death under his feet, and hath shewed us, that as he rose from the dead, so also shal we be raised up, by the same power; and when he was asked a question concerning Marriage, he told them, they erred, not knowing the Scrip­ture, and the power of God; for in the Resurrecti­on they neither married, nor were given in marriage, but were like unto the Angels of God in heaven, Mat. 22. 29, 30. And as touching the Re­surrection, have you not heard in the Pro­phets what God spake, saying? I am the God of Abraham, and the God of Isaac, and the God of Jacob; now, God is not the God of the dead, but of the living; and that the Saints shal be re­compenced at the resurrection of the just, Luke 14. 14. and that they that shall be ac­counted w [...]thy to obtaine that world, and the resurrection from the dead, neither mar­ry, nor are given in marriage, neither can they doe any more; for they are equall with the Angels, and are the children of God, be­ing the children of the Resurrection, Luk. 20. 34, 35, 36. and Moses shewed you at the Bush of the Resurrection, ver. 37. And Christ saith further, Marvell not at this, for the houre is com­ming, [Page 163] when all that are in the Graves shall heare his voyce, and shall come forth, they that have done good to the resurrection of life, and they that have done evill to the resurrection of condemnation, Joh. 5. 28, 29. and thus you see the words of Christ, which are sufficient to satisfie any reasona­ble man that there is a Resurrection.

2. Christs Apostles will tell thee, that there is a Resurrection, of which they are witnesses, Act. 1. 22. Preaching, through Je­sus, the resurrection of the dead, Acts 4. 2. and for which Doctrine Paul was called in question for preaching the resurrection, Act. 24. 22. For since by man came death, by man also came the resurrection of the dead, 1 Cor. 15. 22. and therefore the Apostle pressed forward, that he might be made partaker of the glory of this resurrection, Phil. 3. 10. 11. and this was a principle of the Gospell that they taught, as you may see, Heb. 6. 2. And in the 11 Heb. the Apostle sheweth you an epitome of the glorious Acts of the Saints of former times, what they under-went, that they might obtaine the glory of a better Resur­rection, Heb. 11. 35. And so we are bego [...]ten to a lively hope, by the resurrection of Jesus Christ, 1 Pet. 1. 3. For God hath hath raised up the Lord Christ, and will also raise up us by his owne power, 1 Cor. 6. 14. And knowing that God the Father, which [Page 164] raised up the Lord Jesus, shall raise up us also by Iesus, and shall present us with you, 2 Cor. 4. 14. and thus the Apostles cleare the truth of this Doctrine, that there is a resurrection.

3. The day of Judgement will tell thee, that there is a Resurrection; and thus saith the wise Solomon, For God shall bring every work into judgement, with every secret thing whether it be good or evill, Eccles. 12. 14. And therefore Christ saith, It shall be more tolerable for Sodome and Gomorrah in the day of judgement, then for those that reject the Gospel, Mat. 10. 15. And I say unto you that for every idle word that men shal speak they shall give account thereof in the day of judgement; for by thy words, thou shalt be justified, and by thy words, thou shalt be condemned, Mat. 12. 36, 37. And saith Christ, The words that I have spoken shall judge you at the last day, Joh. 12. 48. And therefore Christ is ordained of God to be a judge of the quicke and the dead, Act. 20. 42. For God hath appointed a day in which he will judge the world in righteousnesse, by the man Christ whom he hath appointed, Act. 17. 31 And the disobedient, or wicked, treasure up wrath a­gainst the day of wrath, and revelation of the righteous judgement of God, Rom. 2. 5. And when God shall judge the secrets of men by Jesus Christ according to my Gospel, Rom. 2. 16. And we shall all stand be­fore the judgement seat of Christ, Rom. 14. 10. For to this end Christ hath dyed and rose againe, [Page 165] that he might be the Lord both of the dead and li­ving, vers. 9. For we must all appeare before the judgement seat of Christ, that every man may receive according to that he hath done in the body, whether it be good or bad, 2 Cor. 5. 10. And it is appointed for all men once to dye, and after that commeth judge­ment, Heb. 9. 27. And Enoch the seventh from Adam, prophesied of this, saying, Behold! the Lord commeth with ten thousand of his Saints to execute judgement upon all, Jude 14, 15. For the Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust to the day of judgement to be punished, 2 Pet. 29. And the Angels are reserved in chaines of darknesse untill the judgement of the great day, Jude 6. And thus I have shewed that there is a Judgement, For it is appointed for all men once to dye, and after that, com­meth judgement; and therefore it is cleare that there is a Resurrection.

4. Thy conscience will tell thee, O vain man, that there is a Resurrection; for doth not thy conscience tell thee, that thou must one day give account for all thy vaine thoughts, words, and actions, and that thou must appear before the great Judge: examine thy conscience and it will tell thee, and bee as a thousand witnesses against thee; thou hast the testimony within thee, that will te­stifie against thee that there is a Resurrecti­on, [Page 166] and judge thee one day, if thou conti­nuest in that wicked opinion, thy consci­ence will tell thee at thy death, there is a Re­surrection; thou canst not one day stop the mouth of conscience, when it shall come and witnesse against thee for all thy wicked acts: And thus you see it is clear that there is a Resurrection; and now I shall speak a word or two when it shall be.

1. But now for the set day or houre of this Resurrection, or Judgement, it is too high for a finite creature to know; For it is not for us to know the times or seasons that the Father hath put in his owne power, Act. 1. 7. For of that day nor houre knoweth no man, no not the Angels, nor the Son himselfe till it be revealed to him, Mat. 24. 36. And therefore I shall not dare, as some have foolishly done, to prescribe or set forth the day of this Resurrection or Judge­ment.

2. The Fathers and learned Doctors of the times in former ages, have conceived this day of the Resurrection or Judgement to be at the end of six thousand yeares; but this is but their judgement; and I shal also, under the favour of the Learned, give my judgement, as desiring to see further, because God hath promised to manifest more light in the lat­ter dayes, and also because I stand upon the [Page 167] shoulders of my fore-fathers, and therefore may see further. Now I conceive, that as God was six dayes finishing the workes of Creation, and the seventh day was a Sabbath of rest, that there is a glorious, spirituall meaning in all this, or else God could as well have finished his workes in one day as in six, and therefore there must be some o­ther meaning in all this, which I conceive to be this; That as God the Father was six dayes labouring in the workes of Creation, and finished his workes in six dayes, and rested the seventh day; it holds forth thus much, That the sonnes and daughters of men, with the creatures also, should bee in commotion and hard labour for six thousand yeares, and that in these six thousand yeares, he will end all war and strife, and that with­in these yeares he will shake all Nations, Hag. 2. 7, 8. and will overthrow the pride and vain-glory, and false confidence of all Nati­ons, and will shake them off their fleshly glo­rying, and beat downe all their strong holds, and every fenced wal, Esa. 2. and all Na­tions shall lye open and naked, and shall have their fill of fighting, and shal see their vanity, and shall desire to be at rest, and shall beat all their weapons of war in peeces, and there shall be a spirit of love and union established [Page 168] in all Nations, neither shall they learn warre any more, but every man shall sit under his own vine, and under his own fig-tree, and none shall make them afraid; for the mouth of the Lord hath spoken it, Esa. 2. Mic. 4. and then shall the fulnesse of the Gentiles come in, and the Jews shall be called, and the glo­ry of the people of Israel shall be set up, and they shall injoy their former inheritances; to wit, the Land of Canaan, and all the glory thereof, and the Lord will end the hard la­bour and travell of all Nations, and all Na­tions shall sit downe at rest: And this I be­leeve the Lord will doe in the six thousand yeares; for he hath seen the sore labour and travell of all Nations, and of every creature, and he doth intend to give them a Jubile, or Sabbath of rest; and the seventh day, or se­venth thousand yeares, will bee a rest to all Nations, and to every creature, from that sore labour and travell; and all pride and co­vetousnesse shall be done away in those daies, and the desire of all Nations shall come to seek the Lord, and to seek the wayes of Sion; and the Lord will extend peace to all Na­tions like a mighty River, Esa. last, Revel. 21. v. 22. And the Lord shall speake to the hea­ven above, and to the earth below; and all fruits of the earth shall come in abundance, [Page 169] and there shall be a fulnesse of all the fruits of the earth, for the Winter shall be like the Summer, and fulnesse shall be upon all the earth, for it is the Lords Jubile or Sabbath of rest to all Nations.

3. This Resurrection shall bee at the last day, in the last age, or generation, when the number of Gods account is up, and the last generation shall be brought up, for that is the number of Gods account when the last generation is on foot, For the Gospell must bee preached to all the world for a witnesse to all Nations, and then shall the end come, Mat. 24. 14. For it doth not appeare, that Christ shall not come untill the restauration of all things that are written in the Law and the Pro­phets, and that there shall be a new heaven, and a new earth, and a refining of all things before his glorious appearing, with that glo­rious company, and heavenly host, whom the heavens must containe untill that time, till all things be refined, as you may see, Act. 3. 20, 21. For it doth appeare, that the Resur­rection shall not be untill the new heavens, and new earth, and that they shall be refined, and come forth of the new earth; and that we shall not rise before, doth appeare by Scripture, which saith, That man lyeth downe, and riseth not till the heavens be no [Page 170] more, or dissolved, they shall not awake, nor be raised out of their sleep, Job 14. 22. And of old hast thou laid the foundation of the earth, and the heavens are the work of thy hands, and they shall perish, but thou shalt stand, and they shall all of them wax old as a garment, and as a vesture shalt thou change them, and they shall be changed; as you may see, Psal. 102. 25, 26. For the stars of heaven, and constellations thereof, shall not give their light, the Sun shall be darkned in his going forth, and the Moon shall not cause her light to shine, Esa. 13. 10. For the windows from on high are open, and the foundations of the earth do shake, the earth is utterly bro­ken downe, the earth is cleane dissolved, the earth is moved exceedingly, the earth shall reel too and fro like a drunken man, and shall be removed like a cottage, and the transgres­sion thereof shall be heavy upon it, and it shall fall and not rise againe, Esa. 24. 18, 19, 20. And all the host of heaven shall be dis­solved, and the heavens shall be rolled toge­ther as a scrole, and all their host shall fall downe, as a leafe falleth off from the Vine; and as a falling Fig from the Fig. tree, Esa. 34. 4. Lift up your eyes to the heavens, and look upon the earth beneath, for the hea­vens shall vanish away like smoake, and the [Page 171] earth shall wax old like a garment, and they that dwell therein shall dye in like manner, Esa. 51. 6. For behold I create new heavens, and a new earth, and the former shall not be remembred, nor come in minde, Esa. 65. 17. And by all this it doth appeare, that there shall be new heavens, and a new earth, for this Prophesie must be fulfilled before the comming of Christ, whom the heavens must contain untill the restoring of all things that are written in the Law and the Pro­phets, Act. 3. which the words of Christ seem to clear in Mat. 24. where he saith, The Sunne shall be darkned, and the Moone shall not give her light, and the Stars shal fal from heaven, and the powers of heaven shall be shaken: And all this before the comming of Christ, whereby it doth appeare, that the Resurrection will not be untill there is a new heaven, and a new earth. For the Apostle saith, The heavens, and the earth, which now are, by the word of the Lord are kept in store, and are reserved unto fire against the day of judgement, in which the heavens shall passe away with a great noise, and the elements shall melt with fervent heat, and the earth also, and the works thereof shall be burnt up: And seeing all these things must be dissolved, what manner of persons ought we to be, [Page 172] looking for, and hasting unto the comming of the day of God, wherein the heavens be­ing on fire shall be dissolved, and the ele­ments shall melt with fervent heat; as you may see, 2 Pet. 3. 7. 10. 12. And by all this it doth appear, that there shall be a wonderfull change, before the comming of Christ, an al­teration in the heaven, and in the earth, and a purging of all things by fire, and the old heaven and earth dissolved, as not being fit to entertaine such a glorious judge, and such a heavenly host, because the heaven and earth are both polluted with sinne, and therefore they must be burnt up, and all the noysome scents and stinkes, and evill vapours of cor­ruption, and all noysome scents, and all things that are corrupted with sinne, shall be dissolved and burnt up, as not fit to enter­taine such a glorious Judge, and therefore there must be a new heaven, and a new earth, wherein dwels righteousnesse, the first hea­ven and earth being not able to stand before his presence; and therefore there will be a new heaven, and a new earth; as you may see, Revel. 21. 1. And I saw a new heaven, and a new earth, for the first heaven, and the first earth were passed away, and there was no more Sea: And all this is a preparation for the great Judge.

[Page 173]4. When all these things are come to passe then this shall be the signe of the comming of the Sonne of man, which will be appa­rent to all the world, for then will the Lord Jesus Christ appeare from heaven with his mighty Angels in flaming fire, 2 Thess. 1. 7, 8. For as the lightning commeth out of the East, and shineth even to the West, even so shall the comming of the Son of man be, Mat. 24. 27. And all the wicked families that are upon the earth, at that time, shall mourne, when they shall see the Son of man comming in the clouds of heaven with power and great glory: and then shall the Lord Christ send his Angels with the sound of a great Trumpet to awa­ken all the Saints, who shall be raised from their sleep by the sound of the great Trum­pet, and the Angels shall gather together all the Saints from the foure winds, from one end of the earth to the other, Mat. 24. 31. For those that have dyed in the faith of Christ, shall rise first, being awakened out of sleep with the voice of the Archangell, and with the Trump of God, and shall all be gathered together in a moment, to meet the great Judge, and to rejoyce in his glory, and in their glorious deliverance, being now to in­joy his presence forever, with all his glori­ous Angels, and shall now come to be [Page 174] Judges of their enemies, and sit down with the great Judge to judge all their enemies; and therefore it is that the Saints shall rise first, that they may lay open their grievances before the great Judge, of all their great wrongs, and bring in their evidences against the wicked for all their hard usage, and cruel persecution of their enemies, and the Saints shall be gloriously honoured at that day, ha­ving the Judge on their side to their great joy and comfort; and to the terror of their enemies.

5. The Resurrection of the Saints shall be glorious, in being raised out of the new earth, and all the corruption burnt up, and so are raised out of pure matter; For it was sowne a corruptible body, but it shall be raised an in­corruptible body; for as we have borne the image of the earthly, so we shall also beare the image of the heavenly; for it is sowne a naturall body, and it is raised a spirituall body, and this in a moment, in the twinkling of an eye, at the last Trump, for the Trum­pet shall sound, and the dead shall be raised incor­ruptible, and we shall be changed, 1 Cor. 15. 44. 48. 52. For this corruptible shall put on incorrupti­on, and this mortall shall put on immortality; and when this corruptible shall have put on incorruption, and this mortall shall put on immortality; then shall be brought to passe that saying that is written, Death [Page 175] is swallowed up in victory, and thanks be to God that giveth us the victory through Jesus Christ our Lord; as you may see, 1 Cor. 15. 53, 54. And then shall we be cloathed with our house which is from heaven, 2 Cor. 5. 1. And then shall our vile bodies be chan­ged, and fashioned, like unto his glorious body, and we shall be like him as be is: And thus we shall be raised in a glorious estate, whereby we may be fitted for so glorious a Kingdom, and such a glorious company as we shall injoy.

6. We shall be raised in our likenesse; for though our nature shall be more pure and glorious, yet the purenesse of our nature will not take away the being of it, as the pure­nesse of the Man Christ, doth not take away his being to be a man, nor the glory of his substance make his substance cease to be; for the glory of the substance, doth not take from but adds to the substance, and so the glory of the man adds to the man, but doth not take away his being to be a man: And so though we shall be raised more glorious men, yet we shall be men: and to this I shall adde Scripture, Job saith, I know that my [...]edeemer li­veth, and that he shall stand at the latter day upon the earth, and though the wormes destroy this body, yet in my flesh I shall see God, whom I shall behold for my selfe, and mine eyes shall [...]ebol [...] and not [...]ther eyes, though my reines be cons [...]in me, [Page 176] Job 19. 25, 26, 27. And David doth declare, That his flesh did rest in hope for that great and glo­rious day, to wit, the redemption of his body, Psal. 16. And the Apostle saith, We shall be judged according to those things that we have done in this body, whether good or bad: For another bo­dy shall not be judged, but the same body; nor another body shall not be punished, but the same body, for the same body shall be punish­ed that hath acted wickednesse; and this the Apostle doth cleare, in the 1 Cor. 15. shewing us, that there is divers kindes of flesh, but he will give to every body his owne flesh, and to every seed his own body, to shew us, that the same flesh shall be raised up again, and not another; and so I shall conclude with the words of the Prophet, saying, Thy dead men shall live, together with my dead body shall they arise; Awake, and sing ye that dwell in the dust, for thy dew is as the dew of herbs, and the earth shall cast out the dead, Esa. 26. 19.

7. They shall appear in the same form, and likenesse, and fashion as they were in upon earth, and shall have the same body, and the same stature and proportion, with the same likenesse and complexion; for their ri­sing shall not change their proportion no way, but rather adde to it to make them more like themselves then ever they were be­fore, [Page 177] and every man shal be knowne in the same body and proportion as he was upon the earth, Adam in his owne likenesse, and Abraham, Moses, Solomon, and David in their owne likenesse, and every man and woman in their owne likenesse as they were upon earth, and so they shal be known, every man and woman as they were upon the earth, on­ly they shal appeare more glorious; but their glorious appearance wil not take away the being of their likenesse and proportion, but rather adde to it; as the glory and excellen­cy of a man doth not take away his leaving to be a man, but rather adds to it, and even so the glory of our appearing doth not take away the likenesse of our being, but rather adds to it, and so makes our likenesse the more glorious.

8 The wicked shal also be raised up, for Christ shal judge both the quicke and the dead, and we shal all appear before the Judge­ment Seat of Christ, to give an account for those things that we have done in the flesh, whether good or evil; for Christ shal sit up­on the throne of his glory, and all Nations shal be gathered together before him, Mat. 25. 31, 32. For the time is comming, that all that are in the graves, shall heare the voyce of the Son of Man, and shall com [...]forth, they that have done good [Page 178] to the resurrection of life, and they that have done evill to the resurrection of condemnation, Joh. 5. 28, 29. For it is appointed for all men once to dye, and after that commeth judgement. Now the wicked I conceive shal not rise like the Saints, but every one according to his na­ture, for the Saints shal rise with the nature of Christ upon them, for their vile bodies shal be fashioned like unto his glorious bo­dy, and be cloathed with their house which is from heaven; but the wicked shal rise in their corrupt nature, and shal be cloathed with their sinne; and as the Saints shal be cloathed with their obedience, even so shal the wicked be cloathed with their disobedi­ence; and this I conceive shal be the distin­guishing badge whereby the righteous shal be knowne from the wicked, for the Saints shal rise with the cloathing or livery of Christ upon them; and the other shal rise with the cloathing or livery of the Devil up­on them, whereby they shal be known whose servants they are, and yet I conceive the Lord wil doe his part, for he wil raise them up a pure nature, for they shal be most pure and glorious in their nature, until they shal be cloathed with their sinne, which shal dar­ken their nature, for they wil come forth of the new earth, and so their natures shal [...]e [Page 179] Spirituall, incorruptible, and immortall, whereby they wil be more capable of Sin and Judgement, and the more capable of all their sorrow and misery; and now I shal speake a word or two where this Judgement shal be.

9. Where this Judgement shal be, is a great question, for some thinke it shal be in the Aire, but me thinkes that is but an airie ar­gument, for there is no good reason can be given wherefore it should be in the Aire; and others thinke it shal be in heaven, but that is not likely, wherefore it should be in heaven, because Christ comes downe to judge, and therefore it doth appeare it shal be on the earth, for what should the wicked doe in heaven? and therefore Christ comes downe upon earth to Judge them; for it is most fit that where they have done their wickednesse, that there they should be judged, and that is, upon the earth; now the place of Judge­ment I conceive wil be at Jerusalem, about the valley of Iehoshaphat, which is the middle part of the earth, for there Christ was put to death, and had all the dishonour; and there he wil vindicate himselfe in that place, and have all the honour; for in the place where he ascended up into heaven, it is likely in the [Page 180] same place he wil discend with his mighty Angels, and that is, upon the Mount Olive [...], or the Mount of Olives; for thus it is Pro­phesied of him, when the Lord shal come forth of his holy place; for behold, the Lord commeth forth out of his place, and will come downe, and will tread upon the high places of the earth, and the Mountains shal be molten under him, and the Vallies shal be cleft: as Wax before the fire, and as the waters that are poured down a steep place, Mich. 1. 3, 4. and at that day his feete shall stand upon the Mount of Olives, that is, be­fore Jerusalem, on the East, and the Mount of Olives shal cleave in the midst towards the East, and towards the West, and there shal be a very great Valley, and half of the Moun­taine shal remove towards the North, and halfe of it towards the South, and yee shall fly to the Valley of my Mountaines, for the Valley of the Mountaines shal reach unto Azal, and those that are there at that day fhal fly as they fled before the Earth-quake, in the dayes of Vzzah King of Judah, and the Lord my God shal come, and all the Saints with him, Zach. 14. 3, 4, 5. and thus you may see how gloriously the Lord wil come to prepare a place for Judgement, and how mighty and spacious it wil be, even a migh­ty [Page 181] Valley, which is not able to be expressed; so spacious, and so large, that it might be fit to entertaine such a number, that no man knowes but himselfe, and thither shal all Nations be gathered to be judged, as the Scripture seemes to hold forth, saying, Pro­claime ye among the Gentiles, prepare watre, wake up the mighty men, and let all the men of war come neare, let them come up; and here the Prophet shewes you what the Lord Christ wil say at that day, saying, Beate your Flow-shares into Swords, and your Pruning-bookes into Speares; let the weake say, I am strong; wherein Christ shews all Nations their weaknesses when they shal come before him to Judgement; assemble your selves and come, all ye Heathen, and gather your selves together round about▪ thither wilt thou cause thy mighty ones to come downe, O Lord; and thus the Prophet in this Verse holds forth the glorious appea­ring of Christ, with all his Host: and then shal all the Heathen be wakened, and come to the valley of Iehoshaphat, or the valley of threshing, for there wil the Lord sit to judge all the Heathen round about, for all their wickednesse is at the full, Ioel 3. 9, 10, 11, 12, 13. for there wil the Lord [...]ster [...]p hi [...] great Army, for his campe is very great, and multitudes, multitudes shal be in the valley [Page 182] of threshing, for then the day of the Lord is neare in the valley of division, or threshing, and then shall the Sun and the Moone be dark­ned, and the Starres shall with-draw their shining, for the glory of Christ and his Angels shall darken the Host of Heaven, and then shall the Lord the great Judge of Heaven and Earth roare out of Zion, and shall utter his voyce from Jerusalem, and the Heavens and the Earth shall shake, for the Lord will number all his forces, and then there will be the noyse of a multitude in the Mountaines, a tumultuous noyse of the Nations gathered together, and the Lord of Hosts himselfe mustereth the Host, to see if there be any wanting, for he will not misse a man, being able to call them all by their names; and then shall the Lord at that day sit downe in Judgement, and all the Prisoners be shut up together as in a Prison, and a wall of fire being round about them, with that mighty guard of Angels to attend the Prisoners, and after many dayes they shall be visited, or found wanting, being judged in order, after their Ages and Generations; and then shall the Moone be confounded, and the Sun ashamed at the glory of the Lord, his glory darkning all the Host of Heaven, when the Lord of Hosts shall reigne in mount Zion, and before his an­cients gloriously.

[Page 183]12. And lastly, the question wil be, how long this Judgement shal last, and how long this great Judge wil be in judging all the world? Now some conceive, that it shal be in the twinckling of an eye, but that is very unlikely to be, for then how can Christ be said to sit upon the Throne, and to sit in Judgement? there can be but a little sitting in the twinckling of an eye. Secondly, some thinke it to be a naturall day that Christ shal sit in Judgement, but that is but a small sit­ting, to sit a naturall day, for such a great worke as to judge all the world; wil his glory no longer appeare in Judgement then for a day? Shall not the great Judge of hea­ven and earth surmount all the Judges in the world, in the time of his Judgement? who can counter-pane him in Judgement? for the time of his sitting, he is no hired Judge, he sits at his owne cost and charges, and all his mighty company, he cannot want any thing in the time of his sitting, for all is his, and therefore I conceive hee wil sit a longer time; for, one day with the Lord is as a thousand yeares, and a thousand yeares as one day; and therefore I conceive the Judgement shal be longer then some suppose, even for a thou­sand yeares; and for the proofe of the same, I shal give you my Reasons:

[Page 184]1. Because one day with the Lord is as a thou­sand yeares, and a thousand yeares as one day, 2 Pet. 3. and therefore the Judgement may be for a thousand yeares.

2 Because it is called, a great, and notable day, more gloriously noted then other dayes, as wel in respect of time, as in the great works of it; and therefore by this day must be meant a longer time then a naturall day, be­ing called, the judgement of the great day; and, the great day of his wrath; for, if the day was lengthened in the time of Joshua, much more shal it be lengthened in the day of Christ, Act. 2. 20. Iud. 6. Revel. 6. 7.

3. Because the glorious comming of Christ shal darken the Sun and Moone, and all the Host of Heaven, for what is the light of the Sunne to the light of Christ, from whence all light doth proceed? and by this it doth appeare, that Christ shal sit a longer time then some suppose, and shal enlighten the earth with his glory, and that all his enemies may see the glory, and excellency of his person to the admiration of all the earth.

4. Because he is said to sit in the Judge­ment, and on the throne of his Majesty, for the ancient of dayes shal sit and execute judgement, as doth appeare, for saith Daniel, [Page 185] I beheld till the thrones were cast downe, even all the glory of the wicked, when the ancient of dayes did sit, whose garment was white as snow, and the baire of his head like pure wooll; his throne was like the fiery flame, and his wheels were like the burning flame; a fiery streame issued and came forth before him, thousand thousands ministred unto him, and ten thousand times ten thousand stood before him; and the Bookes were opened, 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 neare before him, and there was given him dominion, and glory, and a Kingdom, that all Nations and Languages should serve him; an everlasting dominion which shall not passe away, Dan. 7. 13, 14. for thus saith the Lord, Let the Hea­then be awakened, and come to the valley of Jehosha­phat, for there wil I sit to judge all the heathen round about, Joel 3. 12. and many Scriptures more I might bring to shew you, that the great Judge must sit in Judgement, to shew unto us, that it is a larger time then some conceive, by his sitting.

5. The comming of Christ being so glori­ous that it shal darken all the Host of Hea­ven, for the Sun and the Moone shal not give forth light, being so glorious a light in place, but shal be at a stand, as amazed and confounded in themselves, and all their light [Page 186] being but as darknesse in respect of the great Judge, for the Judge himselfe shall be their everlasting Light, being indeed the great Court of Heaven more cleare then the Sunne, for the light thereof doth darken the light of the Sunne and Moone, which makes it appeare that this glorious Judge, and this glorious Court of Heaven will not be so soone re­moved.

6. The Bookes are to be opened, and every man is to be judged according to those things that are written in those Bookes; and there must be a time to open the Bookes, and a time to judge and examine every matter, and every person particularly, according to his deeds; whereby it doth appeare, that the great Court of Heaven will not be so soone removed.

7. The pleading of the Prisoners at the Bar doth make it appeare, that the Court shall not be removed, for the Prisoners at the Bar of Justice will plead, and say, Lord, in thy name we have Prophesied, and cast out Devills, and done many wonderfull workes; And when saw we thee in Prison, or in sicknesse, or hungry, or naked, or the like; whereby it doth appeare, that the plead­ing of Prisoners, and the answerings of the Judge doth hold forth a longer time to us, then we suppose, to sit in judgement.

8. If every Person should not be called to [Page 187] account in particular, there might be some excuse in the Creature, for then they might say, I, nor I was not judged; but the Iudge will not passe over things so lightly, for they are matters upon Life and Death, [...] upon eternall life and death; and therefore [...] [...]oth appeare, that the great Iudge will examine e­very man to the full, with every particular thing, and with so many Millions of thou­sands to be judged, in particular, doth make it appeare, that the great Iudge cannot be so soon removed.

9. Christ saith, that the Apostles shall sit upon twelve Thrones, and shall judge the twelve Tribes of Israel, even such as are revol­ted from Iesus Christ, and have rejected grace, and mercy, offered them in the Sonne, and have shed the blood of the Prophets, and Apo­stles through their wickednesse; and therefore it doth appeare, that Christ will make his twelve Apostles to sit downe upon twelve Thrones, and they shall be the great Iury­men of Christ, to give in their verdict for life or death, and what they doe shall be approved of by Christ, for the Iewes being a most wise and subtill people, shall have the more able Iudges to deale with them; and who are more fit for that worke then the Apostles? who shall be the grand Iudges, or the grand Iury [Page 188] to give in their evidences to the chiefe Judge against them, and the Judge also consenting to their judgement; For whose sinnes they remit, they shall be remitted; and whose sinnes they retaine, they shall be retained: And this being so, it doth appear, that the Court shal not be so soon removed, Mat. 19. 28. Luk. 22. 30.

10. The Apostles shall judge the Angels, and give judgement against them, and when will that be, but at the great day? for they are reserved in chaines of darknesse untill the great day, and then shall they appear before the Grand Jury, who shall give their Judge­ment against them, and deliver them to the chiefe Judge, who shall passe sentence upon them, for ever to be cast into the anger and wrath of the Almighty: for this is the great day of judgement which hath been spoken of so long before, which will not be ended in a small time.

11. It is said, that the Saints shall judge the world, and that cannot be in a small time, seeing there is so many millions of thousands to be judged, with the examina­tion of every particular action, and yet they will not be idle all the time, nor rejourne the Court like idle Judges: for it shall be no night, all the time of the judgement, neither will they stir untill they have accomplished [Page 189] that great work [...]; for I conceive there will be as much hastening of the worke as may be, even round about the Throne, and the twelve Patriarchs judging those before the Flood, with the twelve Apostles, judging those under the Law, and the Ministers of the Gospel, jud­ging those under the Gospel; for it is said, The Saints shal judge the world, 1 Cor. 6. 2. And al these great things cannot be done in a small time; for all the Prisoners pleading at the Bar on the one side, & the Judges giving sentence on the other side, with their examining of all causes, doth make it appear, that this great Court will not be so soon removed, as some think.

12. The Scripture doth declare, that after the new heavens and earth are made, that the Saints shall reign with Christ in abundance of glory, which I conceive must be all the time of the judgement, for it will not be be­fore the new heavens and earth, as the Scrip­ture seems to hold forth, but after the new heavens and earth, and then will the Lord Jesus come, and all the Saints with him, and then shall the Saints reigne in glory, even all the time of the sitting of the great Judge, which I beleeve will be the account of a thousand yeares, and about Jerusalem shall be the Throne of their glory: and they shall be filled with the fulnesse of delight in all that [Page 190] time, and then will the dwelling of God be with men, and they shall be the new Jerusa­lem, being cloathed with their house from heaven, and God shall wipe away all teares from their eyes; For there shall be no more death, neither sorrow, nor crying, nor any paine, for all their former troubles being passed away; for Jerusalem will be more glori­ous then ever it was in the world before, with her gates and wals most glorious, and such a glorious City it will be as never yet was seen, the glory of which place, will enlighten both heaven and earth, and shall darken all the host of heaven, being a place for the Saints of the most High, where they shall rest all the time of the sitting of the great Judge, for this will be a new Jerusalem, indeed, a place of glory untill the great. Judge hath finished his worke upon the earth; and in this new Jerusalem of the Saints, there shall be no Temple, nor any worship injoyned, for this will be all their work, to offer up praises unto him that shall sit upon the Throne; for the Father and the Son are the Temple of this glorious City; and this City wil have no need of Sun or Moon, for the Father and the Son will be the light thereof, and all the Nations which shall be saved, shall walk in the light of this City, and there shal their glory be, for [Page 191] the Gates of this City shal not be shut at all by day, for there shal be no night; and this wil be a glorious rest for the Saints, all the fitting of the great Judge. Re. 22. And then shall the Lord roar out of Zion, and utter his voyce from Jerusalem, and the heavens and the earth shall shake, but the Lord will be the harbour of his people, and there shall we know that he is the Lord, dwelling in Zion his holy mountaine, then shall Jerusalem be holy: nor there shall no strangers passe through her any more: and it shall come to passe at that day, that the moun­taines shall drop downs new wine, and the bils shall flow with milke, and all the Rivers of Judah shall flow with waters, and a fountaine shall come forth from the house of the Lord, and shall water the valley of Shittim, Joel 3. 17, 18. For in the middest of this City, new Jerusalem, shal proceed from the Throne of God, and of the Lamb, a [...] River of water of life in the midst of the street of it, and on the other side of the River, there shal be a tree of life, which shal have twelve manner of fruits, and yeelding her fruit every month, and the leaves of the tree shal be for healing the Nations of all their spiritual griefe, for there shal be no more cryes amongst the Saints, but the Throne of God, and of the Lamb [...] shall be in this glori­ous City, and they shal serve him, and there they shal see his face and presence, and his [Page 192] name shal be in their foreheads, the honour of their glorious profession, and in that City there shal be no night, and there the Saints shal reign in a glorious manner, for it is the great day of the great Judge, in which there shal be no darknesse: And thus wil the Lord Christ prepare a glorious place for the Saints, such a glorious City as cannot be ex­pressed, where they shal gloriously reigne in all spiritual pleasure and delight, which is not able to be expressed, for there wil the great Court of heaven be, while the great Judge is upon the earth, to shew forth his wonderful glory while he sits in judgement, until the great Court shal be broken up; for Jesus Christ shal sit upon his glorious Throne, and al Nations shal be gathered to­gether before him, and he shal seperate the good from the bad, and wil set the sheep on his right hand, and goats on his left hand; and when the great Trial and Judgement is passed upon all the wicked, then shall he send them to their place; saying, Goe ye wicked and cursed ones, depart from me into everlasting fire prepared for the Devil and his angels; and then shall they goe into everlasting punishment for ever and ever, where the worme never dyes, nor the fire never goes out, Mat. 25. 41▪ 46. And when Christ hath done his work upon the earth, then [Page 193] shall that glorious Court be broken up with glorious triumph and glory, which is not able to be exprest, and then shal they al return unto the place prepared for them far above all heavens; for then shall the great Judge of heaven and earth returne from whence he came, with all his glorious heavenly host, far above all heavens, into the heaven of heavens, there to remaine for ever and ever, and so the whole Creation shall injoy the footstool, Rom. 8. 19, 20, 21, 22▪ and the Saints shall injoy the Throne for ever, and ever.

And thus I have spoken a word or two, as my time would permit me, of the Resur­rection.

CHAP. X. Of Visible Worship.

THe wise Solomon saith, That the full stomach loatheth the hony comb; & his saying is made good in this Age; for never was the word of God more plentifull, nor never more con­temptible then it is in these dayes; but what brings a loathing, but a fulnesse? and what [Page 194] brings contempt, but plenty? are not many fatted up in these dayes to the day of slaugh­ter, they are full, but not of goodnesse; for that would make them see their wants, who is more proud of grace then he that hath least; and who is more humble then he that hath most: how many in these dayes are rapt up in spirituall pride, and boast of more then they have, and yet improve not that they have▪ many say they are full, that are empty; and yet they boast as if they were full: who is worse, then he that thinkes he is best; he saith he knoweth, when he is ignorant, he saith he seeth, when he is blinde; he saith he is full, when he is an hungry; and he saith he wanteth nothing, when he wanteth all things; he saith he is rich, when he is poore: And this is the condition of a spirituall proud man.

It was spirituall pride that brought the Devills from heaven, to hell; and there is many in these dayes that are sicke of this disease; when all the Devills snares faile, yet here he takes the Bird; the Devill is more subtill then man, and yet he makes man more wicked then himselfe; for the De­vils durst not deny the Scripture; but he be­gets a worse childe then himselfe, and when [Page 195] he hath done so, he laughs at his folly: he talkes of high attainments if they breake the Command, they shall be as Gods; but he knows when they doe transgresse, they shall be as Devils: he tells men when they diso­bey, they shall be highest; but he knoweth when they disobey, they shall be lowest: he tells them if they will obey him, they shall see, but he knows if they doe obey him, they shall be blinde: he tells them that obedience is nothing, but he knows disobedience is something: he saith obedience will not save thee, but he knows that disobedience will damne thee: he saith the Scripture is not true, but he knows he is a liar: he saies thou needest not serve God, but he knows thou shalt be damned if thou dost not: he saith thou needest not shew any visible obe­dience, but he knows if thou dost not, thou wilt shew a visible disobedience: he tells thee that Christ hath done all for thee, thou needest not doe any thing, but he knows thou shalt not be saved, except thou doe something: he tells thee thou needs not keep al the Commands, but he knows if thou break one, thou art guilty of all: he tels thee that some Ordinances are carnall, but he knows that thou art carnall: he tells thee it is no­thing [Page 196] to breake some Commands, but he knows it is something to breake any Com­mand: he tells thee thou art higher then o­bedience, but he knows thou art in the high­est disobedience: he tels thee that all shall be saved, but he knows that the greatest part shall be damned: he tels thee there is no glory but in this life, but he knows thou shalt finde punishment in another: he tels thee there is no heaven, but he knows thou shalt find a hell: he tels thee there is no Resur­rection, but he knows thou shalt finde a Judgement: he tels thee there is no Judge­ment, but he knows thou shalt finde a pu­nishment: he tels thee that God acts all thy actions, but he knows thou art a liar: he tels thee that God acts all thy good acts, and yet he knows thou shalt be condemned for not acting good: he tels thee there is no sin, & yet he knows he is the father of lies: he tels thee that the Scripture is but a low and carnall way, but he knows thou art a liar: he tels thee that the Scriptures cannot save thee, but he knows the Scriptures can damne thee▪ he tels thee that the Scriptures cannot bring life, but he knows the Scriptures can bring death: he tels thee that the Scriptures are carnall, but he knows that thou art carnall: [Page 197] he tels thee that the Scriptures are not the minde of God, but he knows thou art a liar.

And thus the Devill deludeth, and man acteth his delusions: how apt is the Devill to deceive, and how apt is man to be decei­ved: how cunning is the Devill to delude, and how foolish is the creature to be delu­ded: how wise is the Devill to keep thee from heaven; and how foolish art thou to lose it: his intent is to damne thee, and thy intent is to damne thy self.

And this is the grand design of the Devil too, he makes thee beleeve thou art high, when he knows thou art but low; he makes thee be­leeve thou art in light, when he knows thou art in darknesse: how oft hath the Devill deceived thee, and how oft hast thou been deceived? the Devill bids thee to deny the word, and thou art ready to forsweare it: the Devil bids thee to mocke the Scripture, and thou art ready to trample it under thy feet: and what is this, but a Bird worse then him­self, he hatches the Egge, and the man be­gets the Serpent; he sows the seed, and man reaps it: But some may think I speak a my­stery; if so, then know I speak to a people in the mystery of darknesse, whose thoughts [Page 198] are high, but their words are low; whose words are high, but their actions are but low; who talk of love, but their deeds are hatred; they will not beleeve a visible wor­ship in Scripture, and therefore we must prove it to our comfort, and their shame. But we must not prove it by Scripture; for if we doe, they will not beleeve it. Now you may see the Serpent stir in the Egge, and there­fore we must prove it by reason; the Lord said to Saul, Thy sinne is as the sinne of witchcraft to reject the word: which if so, then there are many such like witches, And because thou hast rejected my word, I have also rejected thee: which if so, how many such like witches will God reject. There was such under the Law, that said, It was in vaine to serve God; and thou art following thy fore-fathers steps; thou wilt not be behinde them, thou wilt rather runne before them, so ready art thou to obey thy disobedient master the Devill; he fell from his first place, and so wilt thou, for thou art a servant to that god that thou obeyest: but thou shewest that thou art not for God, but for Belial; thou wilt not manifest a visible o­bedience, but thou wilt manifest a visible disobedience; thou wilt not worship God, but thou wilt worship Belial; thou wilt not [Page 199] worship God visibly, but thou wilt wor­ship Beliall visibly; and now I shall give thee some Reasons for a visible worship, but it may be thou wilt say, it is not rea­son, then I shall say, thou art no man.

1. The principles of Nature wil tell thee, that there is a visible worship, for before there was any prescript worship set forth, yet there was an inward principle that told them, there was a visible worship, and there­by they did worship God visibly, and did manifest to all the world that they stood for a visible worship, and did offer Sacrifices, and the like, to manifest a visible worship to their God, and did worship God in the principles of Nature, as faithfully, as if they had had a visible prescript, whereby they were justified before God, and wilt thou derogate from Nature, then it seemes thou hast a principle worse then Nature, for Na­ture is for a visible worship, when they had no visible worship set forth, yet Nature taught them there was one; but thou hast a worse principle then Nature, that teach­eth thee, there is none.

2. Thy Conscience will tell thee there is a visible worship, and wil testifie against thee one day for thy visible disobedience; [Page 200] and wil accuse thee at the Barre of Justice; what wilt thou say then? wilt thou say, there was no visible worship? wil not consci­ence tell thee of thy wickednesse, and lay be­fore thee what an agent of Hel thou hast bin, oft thou hast belied thy conscience, and stifled the motions thereof? and how oft thou hast pleaded against thy conscience, and that thou hast made the Word of the Lord con­temptible, and hast villyfied it before all the people, how thou hast slighted the Com­mands of the Lord, and hast set thy selfe to worke wickednesse, and hast sold thy selfe to plead for disobedience; that thou hast stood for Baal, and not for God, in that thou hast acted the Devils part, to make the wayes of God contemptible. now how wil thy trai­terous heart excuse thee for all these things? wilt thou plead against Conscience then at the bar of Justice? no Traitor, thy Con­science wil then be thy Judge, and set thy sins in order before thee, and then thou shalt be paid according to thy deserts, and thy punishment shal be as great as thy sinne; when thou shalt fall into the wrath of the Almighty.

3. If thou art not for a visible obedience, then thou art for a visible disobedience, and [Page 201] then his servant thou art to whom thou o­beyest; but thou art not for visible obedi­ence, but for disobedience, and by that I shal know who is thy Father, even the De­vil, who is the father of Lyes, and of disobe­dience, for he kept not his first place, nor a­bode in the truth; and thou followest the steps of thy father the Devil, for thou art his owne childe, we may know thee by follow­ing thy fathers steps, that thou commest out of his bosome, for he hath begat thee to be a sonne of his Lyes; for how dost thou set up a visible disobedience to all the world, thou art busie about thy Fathers worke; God tels men they should obey, and teach­eth the Creature visible obedience; and thou sayest, he should not obey, and teachest the Creature visible disobedience; and is not this a setting up thy selfe against God? the Lord strives to make men good, and thou strivest to make men wicked; wouldest thou make all the world disobedient, that thou mightest rejoyce at their disobedience, as the Devil rejoyceth at thee? thou art for dis­obedience, thou shewest whose sonne thou art, and there I leave thee.

4. Thy striving so against a visible wor­ship, doth make it appeare that there is one, [Page 202] by thy striving against it, for if there were not a visible worship, what dost thou strive against? if there were none, thou hadst no need to strive for nothing, for thy strife were at an end; but sure thou art aware there is a visible worship, because thou strivest so a­gainst it, and therein thou discoverest thy Hipocrisie, that thou art a dissembling Hi­pocrite, in striving against a visible way; be­cause thou knowest there is one, and yet thou sayest, there is not; what dost thou strive for then? if there be no visible worship, thou needest not strive for that which is not; whereby thou bewrayest thy Hipocrisie.

5. If there be no visible worship, then to what purpose are the Scriptures set forth? then they wil be of no use; if there be no vi­sible worship, then we may cast them away as of no use; then we might walke as we list, and say, there was no prescript for us to walke by, but every one might walke accor­ding to the desires of their owne hearts, and might say, they were led by the Spirit, though they acted all manner of wickednesse, and none could reprove those visible walkings, if there were not a visible way set forth, and this is the day thou wouldest have, thou Son of Belial, that thou mightest set up the waies [Page 203] of wickednesse, thou wouldest have the Scriptures of no use, and yet thou canst make some use of them thy selfe; like the Devill, for his owne ends, thou canst use it as a cloake to hide the Serpent; thou wouldest make the Scripture to hold out disobedi­ence, and not obedience, whereby thy visi­ble disobedience doth appeare, that thou art in the gall of bitternesse.

6. Whether is not this to fly in the face of Christ, and his Apostles? to make them contemptible to all the world, and to con­demne them of insufficiency, as not being a­ble to set forth a way to all the world, which they were to follow in after Ages, and to challenge them of weaknesse, that what they have set forth is not sufficient, neither to save those that walke in that way, no [...] to con­demne those that disobey that way, and that those persons were not able to set forth so holy a way, but there might be a holier, and a better way; and that it is but low and carnall, and not fit to be walked in; but for those that are low and carnall, and fit for babes, and not for men, but such as are in a low dispensation; and what dost thou now thou Serpent, but cast dirt in the face of Christ and his Apostles? thou thinkest not [Page 204] their way good enough for thee, thou coun­test Christ and his Apostles to have walked in a carnall way, they were not Spirituall enough for thee; their way thou thinkest was but low, and therefore thou thinkest thou cast finde a better; but where wilt thou finde it? thou shewest thy selfe now to be a fine proud Angel, thou passest a proud Pha­risee, for thou art nearer thy Father the De­vill, for thou art a holy Angel of disobedi­ence, thy holinesse lyes in denying a visible worship, thy holinesse lyes in disobedience, and this is the holinesse of a Serpent.

7. Thou sayest there was a worship, but there is none now; there was a visible wor­ship once in the dayes of the Apostles, but that was to continue but till that Age; and what is thy reason for that? Is there not as much need in this Age of a visible wor­ship as then? are we more holy then they? if there was a visible worship then, why not now? did God intend that former Ages should serve him, and these latter Ages should disobey him? Have we not as much need in this Age to worship him, as in any other Age? if there was a visible worship then, why not now? is this Age any better then former Ages? or have we any priviledges [Page 205] more then other Ages? except God intend to exempt us from worshipping of him, there is the same way for us to walke by, as the Apostles of Christ walked in, which they have set forth to us, and to all the world to walke by, that thereby they might be happy that walke therein, as they were happy that walkt therein, but thou needest it not; for thou thinkest thou art holy e­nough, thou art fed up with high conceits of thy selfe, thou wilt not worship God now, but thou wilt worship the Devill; now thou wouldest eate the forbidden fruit to be a god, but when thou eatest thou art a Devill; thou wilt rather obey the Serpent then God, but thou wilt have a Serpents reward.

8. If there be not a visible way now, how shall I know thee from the Serpent? thou mayest say thou art a Saint, but thou mayest be a Devill; for the Devill can transforme himselfe into an Angell of Light, he can say, he is holy, when he is wicked; he can say, he is in light, when he is in darknesse; he can say, he is in the height of godli­nesse, when he is in the height of ungodli­nesse; he can say, he is an Angell, when he is a Devill [...] and so mayest thou: if there be [Page 206] no way to try thee, if we may not try thy way thou walkest in by the Word, thou maist then frame any worship to thy selfe, and say, it is right; thou wouldest breake the yoke of worship, that thou mightest run at randome; thou art aweary of order, thou wouldest be in confusion; thou art striving to leave the straight way, that thou mightest run thy owne crooked wayes; and there­fore thou wouldest have no visible worship, that thou mightest make a way of thine own inventing; and thus thou art changing thy shape; thou canst change thy selfe every yeare like the Serpent, and then thou art a new creature of thine owne making, for thou hast more knowledge then grace, thou art a Serpent, to deceive with all deceivea­blenesse of unrighteousnesse, and lying signes and wonders, with thy false visions, and dreames, to take men in thy snares, and to make them more like the Serpent then thy selfe, thou goest about like a roaring Lion to take thy Prey, and to teare in peices; thou art a Woolfe to scatter the Flock, and a Fox to devoure the Lambes; but thou art a Hogge in the Garden, for thou delightest to roote up the sweet flowers to satisfie thy swinish nature; thou art not a dumbe, but a [Page 207] barking Curre, but thou art one of the worser sort, for thou wilt fawne, and bite, and yet thou sayest, thou art a Saint; but thy black conditions doth bewray thee, and makes thee appeare like a Devill; thou put'st on a Lions skinne upon an Asse, but the braying of the Asse will bewray thee; but some perhaps may thinke I jeere; to the which I reply; it is no jeere, but a myste­ry to the Lovers of Mysteries, that are able to beare strong meat; for there is no potion, but they can let downe; they are of a strong di­gestion; thou art for no worship, and yet canst swallow downe any worship; there is no way to try, sayest thou, how then shall we know thee what thou art? we shall not trust thee farre if we may not try thee, thou art the more to be suspected if thou wilt not be tryed; thou sayest there is no rule to try thee by, but the Devill is a Lyar; thou wouldest have no Scripture, nor Word to try thee by, and then thou wouldest say, thou wast pure Gold; but the Scripture will finde to be stinking Brasse, only flourished over with the refuse of Gold for to cover thy Hipocrisie.

9. Those that have been accounted most precious in Gods account, have worshipped [Page 208] God in a visible way: what sayest thou to Moses, he was faithfull to God in all his house, and yet he was a visible worshipper of God, and obeyed him in every Command; and whatsoever God commanded him to do, he did, and is every where almost commend­ed for his obedience, and is exalted in all the word: And what sayest thou to David, a man after Gods owne heart, and who was more obedient to all the Commands of God then he; how zealous was he in visible wor­ship; and how doth God commend him for it: how highly is he commended in all the History of God, and his obedient service is every where almost spoken off: And what sayest thou to Christ the chiefest of the Fa­thers love, who came out of the bowels of the Father; he was a worshipper of God, and held forth a visible worship; he was circum­cised to fulfill the worship of the Law, and was baptised, to hold forth a Gospel wor­ship; and though he were a Sonne, yet learn­ed he obedience by the things he suffered; and was obedient in all things, and was most dear and precious in the sight of the Father, and yet was a visible worshipper, was a baptised person, and did administer the Supper, and did partake of it with a great [Page 209] deal of desire, and commanded the same worship to be performed in future ages: and what wilt thou say to Christ now? thou wilt say he walked very low, wilt thou? the Sonne himselfe was not exempted from vi­sible worship, and yet thou art: hast thou more priviledge then Christ? how camest thou by it? art thou higher then the Sonne? the Sonne was not exempted from visible worship, and yet thou art: now it doth ap­pear that thou art a proud Peacock, thou canst turne up thy tayle, and pride thy selfe in thy fine feathers, and never lookest to thy feet, thou art doting upon thy tayle, and forgettest thy footsteps; but thou wilt lose thy tayle shortly, and then where will thy pride be? wilt thou say thou art higher then Christ, that thou art exempted from worship; for if thou art exempted from visible worship, and Christ himself was not, then it seems thou art greater, and hast more priviledges then he; but thy blindnesse will deceive thee: And what sayest thou to Paul, he was but a low fellow in thine eyes; but I am sure he was higher then thou, for he was able to speak an infallible truth, and was able to confirme it with a visible signe, he was able to worke miracles, and to speake with [Page 210] new tongues, and so art not thou, and yet thy words are higher then Pauls, but thy deeds are lower; and yet Paul was a visible worshipper of God, for he was a baptised person, and did administer the Supper, and did partake of it himselfe, and taught the ga­thering of Churches, and those were his wayes that were in Christ Jesus; if thou wilt stoop so low as to looke in, 2 Cor. 4. which thou canst hardly doe, thou art brideled up so high with that golden chaine about thy necke, called Mystery; but thou sayest, that the Apostle said himselfe, That he was not sent to baptise, but to preach: and thou thinkest that this is a great argument from the word not.

To the which I reply, that the Apostle saith also, That we wrestle not against flesh and blood, but against principalities and powers; and yet thou wilt say, that he wrest­led against flesh and blood; so that thou seest the word ( not) doth imply something: for the Apostle saith, I have writ unto you ( not) to keep company with such, and such, and yet ( not) altogether refraine, for then thou must goe out of the world; and so thou seest the word ( not) doth imply something: for the word ( not) and the word ( nothing) [Page 211] are all one, and signifie one thing; and so Paul was not sent to preach; that is, not onely sent to baptise, but to preach: Christ tells his Apostles, that nothing should hurt them, and yet something might hurt them, Luke 10. 19. the Apostle saith, The Athenians gave themselves to nothing, but to heare newes, Act. 14. 21. And yet they gave them­selves to something else: the Apostle saith, Owe nothing to any man, Rom. 13. 8. and yet we owe something to all men; and he saith, Circumcision is nothing, 1 Cor. 7. 19. and yet we know that Circumcision is some­thing. Again he saith, that we know that an Idoll is nothing in the world, 1 Cor. 8. 4. and we know that an Idoll is something, though it be nothing in respect of God; yet it is something in respect of an Idoll: and so the Apostle saith, He was nothing, 2 Cor. 12. 11 and yet we know he was something. Againe, the Apostle saith, Be carefull for nothing, Phil. 4. 6. and yet we know we must be carefull for something: And we brought no­thing into this World, and yet we know wee brought something. The Laodiseans said, They had need of nothing, and yet we know they had need of something.

And thus I have shewed th [...] that ( not) or [Page 212] ( nothing) implies the lesser, and not the greater; and though Baptisme is nothing in respect of teaching, yet that doth not follow but that Baptisme is something: And thus the Serpent is taken in his craft.

10. Those that have contemned a Visible Worship, have beene most contemptible to God; what sayest thou to the Scribes and Pharisees? John came in the way of Righteousnesse, Matth. 21. 32. And they did not repent, nor were changed from their wickednesse, that they might beleeve; for they rejected the counsell of God a­gainst themselves, and were not baptised; and how were they liked thinkest thou for their paines? doth not Christ say, Woe be to you Scribes and Pharisees: doth he not count them Hypocrites for rejecting the Doctrine of John, which was the counsell of God: And who were they in the times of Christ, and his Apostles, that did reject the Gospel, and the way and Ordinances of the Gospel; were they not the proud Scribes and Pharisees, who rejected the visible way of the Gospel, and were they not rejected of the Lord for their wickednesse, for con­temning [Page 213] the Ordinances of the Gospel: they despised the way of the Gospel, but the Lord despised them for it, and cast them out as contemptible: and dost not thou follow the steps of thy forefathers, to contemne the way and Ordinances of the Gospel, as they did, that thou mightest fall into the same condemnation.

12. Those that had received the highest attainments, walked in a visible way and profession, even such as had received the Holy Ghost, and were able to speak infallibly, to worke miracles, and to speake with new tongues; yet these walked in a visible wor­ship, and were baptised, did partake of the Supper, and walked in a Church way; for the fulnesse of the Spirit, doth not take away thy obedience, but rather makes thee more obedient, art thou as full of the Spirit as Christ? and yet he walked in a visible way and commanded his Apostles to set forth a visible way of worship to the world to be practised in every Age.

Againe, hast thou as much of the Spirit of God as the Apostles of Christ, and yet they worshipped God in a visible way; art thou too good to walk in that way that the Apostles of Christ walked in? or canst thou [Page 214] produce a better way then they walked in? canst thou finde out a more holy way then they did? or canst thou finde out a more soule-saving way? canst thou set forth a better Christ, and a better Gospel, and a more spirituall way? produce it if thou canst, and we will beleeve thee; but if thou canst not finde out a better way then Christ and his Apostles have set forth; then what dost thou contend for, for a worse way? if thou canst not finde a better way, then why dost thou forsake this? It is a signe thou art weary of serving God: who wilt thou serve next, but the Serpent and thy selfe; thou contemnest the Scripture and the way of the Scripture, that thou mightest serve the Devill, and thy selfe: how dost thou villifie Christ and his Apo­stles? surely thou art not of God, but of thy father the Devill, for his workes thou dost: Canst thou finde a better way then Christ and his Apostles walked in? canst thou finde more spirituall men then they were, or more precious examples to fol­low, who were patternes of all goodnesse? was their way so carnall as thou makes it? what carnall honours and riches had they by walking in that way? what ptaise had [Page 215] they of the world? If their way were so carnall, as thou wouldest make it, then why did not all the world receive it? they are apt enough to imbrace a carnall way for their fleshly advantage, thou needest not much perswade them what way is more con­trary to all the world then the way of Christ, and his Apostles; whereby it doth appeare to be a truth, because it is hated of all the world.

Lastly, The letter of the Scripture will tell thee there is a visible worship; for how couldest thou know what visible or invisible meant, but by the letter of the word? or how couldest thou tell what worship meant, but by the word? doth not the letter of the word tell thee all things? did God ever speake to thee without a letter? then what word did he speak? God never spake nonsense? but if he spake without a letter, then he spake nonsense: And thou wouldest be a blasphe­mer to say so, for no word can be made without letters, and thou canst compact no word without a letter: when God gave Adam a Law, he taught him to read it; and thou must read thy A, B, C, before thou canst read plaine, and must learne thy letters plaine, before thou canst speak plain; and I think thou hast hardly learned thy A, B, C, [Page 216] for thou canst hardly read plaine, and yet thou dost despise the letter of thy Learning, for how wouldest thou know that God Created all things in six dayes, but by the Letter? and how wouldest thou know what God did every day, but by the Letter? and how couldest thou know that the Heaven was called Heaven, and the Earth was called Earth, but by the Letter? and how couldest thou know the name of the Sun, or the name of the Moon, and Stars, but by the Letter that calls them so? and how didst thou know the names of Day, and Night without the Let­ter? and how commest thou to know the names of the Creatures both in the Aire, as the Fowles of the Aire, and the names of the Beasts of the Field, with the Fishes in the Sea? how commest thou to know the names of all these? doth not the Letter of the the Word tell thee? or else, how couldst thou know their names?

Againe, how dost thou know there was an Adam and Eve, but by the Letter? and how dost thou know the world was destroyed by Water at Noahs flood, but by the Letter of the Word? and how dost thou know that Noah, and his Family were saved in the Arke, but by the Letter? and how dost thou know [Page 217] there was an Abraham, Isaac, and Jacob, but by the Letter? that there was a Moses, and the Law of Moses? a people of Israel, that were in Aegypt, and came into tht Land of Canaan, doth not the Letter tell thee this, or else how couldest thou know it? and here I might be large, to teach thee to learne thy Letters, and to know the Letter of the Scripture; but thy pride will stop thy learning, and yet I shall leave thee without excuse. How commest thou to know there is a Christ, but by the letter of the Word? and how camest thou to know that Christ dyed, and rose againe, and ascended into Heaven, but by the Let­ter of the Word? and how knowest thou what Christ dyed for, that he came to save Sinners, and to open a doore of Salvation to the world, and that there is Salvation in him for sinners? How camest thou to know all this, but by the Letter of the Word? and how commest thou to know there is a Gospell, and Grace, Mercy, and Salvation held forth in this Gospell, but by the Letter? And then againe, how com­mest thou to know that there is a Hea­ven, and a Hell, and that there shall be a Resurrection, and a Judgement, and that [Page 218] thou shalt rise at the last Day? How commest thou to know all these things, but by the Letter of the Word? sure hadst thou learned the Letter better, thou woul­dest not have despised thy Master; it is the Letter of the Word of God, that hath taught thee what thou hast, and thou art a good Scholler to despise thy Master; How dost thou know that there is sinne, but by the Letter? and that there is a De­vill, and that the Devill and wicked men shall be punished for ever, and that the godly shall be blessed for ever? How com­mest thou to know all these things, but by the Letter of the Word? thou mayest thank the Letter of the Word for all thy know­ledge, or else thou mightest have been like unto the East Indians, that know not their right hand from their left, for it is the Let­ter of the Word that hath taught thee thy wisdome, and the Devill hath taught thee thy pride, and yet I wish thee better then thou dost thy selfe, for the Letter of the Scripture would faine keepe thee, and yet I thinke the Devill will take thee.

And yet I shall speake a word or two more for visible worship, for ought we not to serve God as well with our bodies as with [Page 219] our hearts? Can wee [...]erve God within; and the Devill without? sure no man can serve two Masters, for out of the abun­dance of the heart the mouth speaketh; for thou shewest by thy words what is within; for as thy heart is, so are thy words, but it is a signe there is no worship in thy heart, because there is none in thy words; or else thou dost dissemble with thy selfe. Why ought we not as well to serve God in our Bodies as in our Soules? Will the worship of God hinder us? and why can­not we know as much in a visible way as thou dost out? Dost thou thinke that the Worship of the Gospell, and the Lawes and Ordinances thereof, doth hinder us from knowing the minde of God? sure this is but the doctrine of the Serpent; for our obedience to the Commands of Jesus Christ doth not hinder us, but fur­ther us to know his minde: For, the humble he will teach, and he rejecteth the proud, and giveth grace to the humble.

Our living in the Commands of Christ will not hinder us, but helpe us to know the minde of God; for the Promise is to such as walke in his way, and that he that doth his Will shall know his minde; [Page 220] and therefore it doth appeare, that the Commands of Christ doth not hinder us from knowing the Mysteries of God: thou wouldest take us off of our obedience from serving of God, to serve the Devill; for the Devill hath deceived thee, and thou wouldest deceive; as thou wouldest bring us out of order into confusion, to walke in confusion like thy selfe; thou art of no Religion, and yet thou canst be of any; and thy Religion changes as oft as thy thoughts; thou art restlesse in thy thoughts, and restlesse in thy life, and also as rest­lesse in thy comforts; for thou art in Ba­bilon, and the height of confusion, for thou livest a confused life, thou lyest in con­fusion, and there thou livest; how long wilt thou walke in confusion? wilt thou not returne into order lest thou dye in confusion, and fall into the wrath and an­ger of Jehovah.