A second Champion, OR Companion to Truth: Wherein is showed these Particulars, or Tenets. 1 Of Miracles. 2 The reasons wherefore so few embrace the Gospel. 3 Of the first Covenant, and the second Covenant. 4 Of the Father and the Son. 5 Of Heaven. 6 Of Hell. 7 Of Glory. 8 Of Faith. 9 Of the Resurrection, and the eternal judgement. 10 Of Visible Worship. 11 A Postscript. By Richard Stookes Preacher of the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London, Printed for George Whittington at the Blue Anchor in Cornhill, 1650. THE EPISTLE TO THE READER. Courteous Reader, TIme is the most precious berbe in the Garden of the World; there is nothing more precious, and there is nothing more slighted of vain man; the use of time will save, and the abuse of time will judge thee; for upon this moment of Time depends thy eternal welfare, for we must be called to an account how we have spent this Time which is allotted to us, and then one hours' time that is spent for heaven, will more comfort us at the day of our death, than all the rest of our time which hath been spent for vanity; 〈◊〉 wil●●nde at the day of thy death how precious Time ●● for 〈◊〉 no sooner comest into this world, but 〈◊〉 going but again; and so soon as thou livest, 〈◊〉 dying; and so soon as thou breathest, thy breath is a departing thou passest away as a shadow, and thy days are bi● as a span long, they are but as the rising of a bubble; thou no sooner hast a beginning, but thou art going to thy end; and thy strength is but as the grass, and thy beauty is but as the flower of the field, The grass fadeth, and the flower withereth, & then thy glory is gone; for thy living is uncertain, but thy death is certain, for thou art more sure to die, then to live; for what is so certain as death, and what is so uncertain as life? for death will bring thee to the grave, and thy deeds will bring thee to judgement; and as death doth leave thee, so shall judgement find thee: and all creatures observe their time but man, and yet man is the most noble of creatures, for thou hast time, and all things attend thee to bring thee to glory, if thou dost not bring thyself to misery; but if thou dost, thou art a mispender of time; for there are three enemies that are destructive to thy souls good, thy flesh, the world, and the devil; thou carriest thy greatest enemy with thee, for thou art a friend to thy flesh, and it is an enemy to God; For if thou live after the flesh thou shalt die, for the flesh is an enemy to the Spirit; thy flesh only leadeth thee to the earth, for the earth is its centre, for it is for earthly things, as for earthly honour and respect of the world, and loves to have the prai 〈…〉 men, and to have the riches of the flesh, or 〈◊〉 world, with all the delights of the flesh, for we are apt to be more careful for our fleshly man, then for our spiritual man; for thy flesh war●●th against the Spirit: Alas poor creature! why ●●st thou make so much of so great an enemy? how much time dost thou take in clothing thy flesh? what cost dost thou bestow, and what care dost thou take to beautify thy enemy? for what care dost thou take to clothe him, and to make him fine, & delightest in his beauty? and how oft dost thou change his habit? and how bravely dost thou adorn him? how careful art thou for his diet, and how softly dost thou lay him? what delight dost thou take in his company? how desirable is he? how dost thou dote upon his beauty? thou art enamoured with his presence, and yet he is thine enemy: thou seekest to save him, and he seeks to destroy thee: thou art willing to please him, and spendest much time upon him, but be deceives thee of thy spirituals: he is but a rotten friend, for he must come to corruption; thou canst not save him, nor he cannot save thee; for he will leave thee in a sad condition; and this is the enemy thou carriest with thee, which will at last destroy thee: if thou lookest not about thee, he will bring thee to ruin, before thou art ware, to spend thy time for earth, and to lose thy time for heaven. And yet thou hast two enemies more, which are destructive to thy spiritual condition; for how doth the devil plot to work 〈◊〉 in laying a snare in every corner, that thou canst hardly escape him, and how doth he spread his suares in the world, in blinding their eyes with the Honours, Riches, and pleasures of this life, to check them of their Spiritual comforts, and to take them off their precious time from looking after Heaven; and therefore consider, courteous Reader, thy best condition is to study heavenly things; let thy time be spent for Heaven, for that will profit thee at the last, and thou shalt find a heavenly treasure which will stand thee in stead at the last day; so the glory of this life is but for a time, but the glory of Heaven endureth for ever: For the sufferings of this life are not worthy of the glory that shall be revealed; for if we suffer with him we shall also reign with him, but if we deny him, he will also deny us. And this hath encouraged me to write at this time, desiring to improve that time that he hath given me, to my Master's advantage, from whom I look for any reward. I have set forth a Book, that is called, or entitled, Truth's Champion, or, Truth's Companion, which is liked of some, and despised of others; and I was desired also to set forth my judgement in some other things which were necessary to Salvation; for the knowledge of some, and the strengthening of others, and also that the truth may be known to all men; but I know it will pass under many censures, for I do not think it will please all men, for the world is not so apt t● receive truth, I look to be Judged for it; I am not ●●tter than my Master, for his Doctrine was despised of the Learned, and well may mine; but I ●●●e thou wilt try me before thou judge me, and then if thou judge me, thou wilt also judge the Word; for what I have done is not to please man, for I am ready to pass under all censures for the name of Christ, and I count all things but dung in respect of him, and of his truth, for whom I desire to suffer the loss of all things, and count all but as dross and dung that I may win Christ, and be found in him: for one smile from God is better than all the smiles of the World, and therefore I care not for the judgement of man, for I seek not to please man, but God; for all the smiles of the world will but bring me to the Grave, but the smiles of God will bring me to Heaven; and therefore it is better to die in the favour of the Lord, then in the favour of men; for were I a lover of the World I were an enemy to God; I desire to leave the honours, riches, and pleasures of this world for a better, I am willing to leave the glory of this life, for I look for a better; for I desire to undergo all the fury of Hell, to have a Heaven. My time is but short, I desire to bid adieu to the world; for what is the world but vanit●, all the honours are but dishonours, and all the riches i● but poverty; all the joy is but sorrow, and all the pleasure is but displeasure; and had I no better comfort than what is in this life, I were in a sad condition, for I live in hope of a better resurrection, and so I hope dost thou; which if thou dost, thou wilt like my works the better, and so farewell. Richard Stookes. A Second CHAMPION to the TRUTH. CHAPTER 1. Of working of Miracles. ANd first I shall begin to speak of Miracles, which so many dote upon in these days, waiting for visible signs, 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 pomp 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 show, more glorious within then without, and the Miracles more inward than 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 show 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 testify of Christ's coming in the flesh, and therefore when Christ came, he came with signs 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 〈◊〉 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 showing such signs & wonders which were not before recorded, lest the world should take up to much time in the searching thereof, and in doting 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 ascension 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 poured 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 Earth, Act. 1. 8. And thus the Lord granted signs 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. showing in their preaching that this was the end for which Miracles were on foot, even to testify 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 signs and wonders; for all the Mountain 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 signs. 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 〈◊〉 comfortable, which did accompany the Apostles in their Ministry, confirming the truth by signs 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, than 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 signs 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 Gospel. 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 practice, 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 Author both of their Doctrine and Practice; 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 than Christ and his Apostles were; to set forth a way to the World, to walk 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 Son, 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 showed you some reasons wherefore Miracles were on foot, even to confirm the truth, that Christ and his Apostles did set forth. Now, I shall also show 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 well if we take heed 2 Pet. 1. 19 For a standing Word as the Gospel is, is a more surer ground of Faith, than 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 cease, our Faith must cease: and so we stand at a great loss, being built on so uncertain 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 Apostolical men in those Apostolical times, to set forth an Apostolical way to the World; which they were to stand to, being so gloriously confirmed with miracles by Christ and his Apostles, as any way could be confirmed: so that now to look for miracles is vain, except you look for a better way, and better workmen than the former were; which to do, is to raze the foundation of Christ and his Apostles. Thirdly, Because it cannot appear that after those Apostolical times that miracles were on foot, or that any after those times did work miracles: neither Timothy nor Titus in their ordinary ministry, nor any of the Ministers in the seven Churches of Asia; but were to look unto the form 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 practice, whereon the people of God are to 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 Gospel was as gloriously confirmed with Miracles as was possible to be. Fourthly, If we look 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, than 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, than 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 ●●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 subtlety of the Devil 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 forefathers, from the Apostles to this present time, that their faith was in vain, and their salvation uncertain, seeing they wanted miracles to confirm 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 confirm 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 persuade them that his way is right, and all the ways of others false, because they have not miracles to confirm their way? and therefore the Pope by this may plead that he is right, and others wrong, and so we shall justify the generation of the wicked to confirm them in their wickedness, and condemn 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 days, should be false Prophets, showing signs and wonders, and that Satan should come with all lying signs and wonders to draw men from the truth, that they might believe a lie, that all those might be damned who obey not the truth, but obey unrighteousness, 2 Thes. 2. 9 10. And this I believe is the Devil's grand design in these days, to make men believe, that the Scripture is not true without miracles to confirm it, that thereby he may deceive the 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 days 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 devil and his instruments; together with their false miracles, wherein they are kept in blindness; 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 Devil and the Pope work miracles to confirm their way, which indeed the Scriptures did foretell, 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 wrath 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 prophecy is in part to be fulfilled. To the which I do reply, with the words of Peter, who had a more spiritual discerning then any in these days to discern the truth of prophecies, that that prophecy 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 mind of God to the whole earth: and that being such a public prophecy, it was publicly fulfilled to perfect a public 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 prophecy of Joel for their refuge, and tells them it was no more than what was prophesied of them: and that they might now see that prophesy fulfilled, Acts 2. 16. 17, 18. and that those were the days 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 ratify & confirm the truth of the Gospel: so that this prophecy being extraordinary, 〈◊〉 doth appear by the Apostles words: if any do pretend in these days the like revelations, they must also show the like effects which I think they cannot. 10. I shall speak a word or two of Gospell-visions, whereby it will appear that that there are no such visions in these days: and first those visions did appear in a●visible manner to the sight of the beholders, Luke 3. and Acts 2. and then secondly, they were able to confirm what was revealed in the vision to them by a visible sign or wonder: and thirdly, they were able to speak in an extraordinary manner to convince the gainsayers; 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 days in the Scribes and Pharisees, those old and ancient Doctors of those times, who stood dreaming as men amazed, when they beheld the Lord Christ, and his Apostles, the mirror of the world, to preach such glorious doctrine, accompanied with such glorious miracles; and their doctrine being so strange and rare, and so unanswerable preaching, with such authority, and so mightily, convincing the gainsayers: the Doctors also themselves being so wonderfully confuted, that we may truly say, That they were in a dream, or trance: whereby the prophecy was truly fulfilled. 2. Object. is in Mark 16. These signs shall follow those that do believe. So that hence they do infer, 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 salvation: for if the Ministry of faith cease, than 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 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, and 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 powerful, and sharper than a twoedged Sword, Heb. 4. 12. to pierce through all the false ways of men, and to cut in pieces all false worships whatsoever; and it is a searcher of the heart, and a tryer of the reins, 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 not the word which is able to satisfy all doubts, and to direct us in all our ways? 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 satisfy 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 show you the way of life? if you would know what Doctrine is right, doth not the word show 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 to consider, that you may prevent the judgements of this Judge. CHAP. 2. The Reasons wherefore so few believe, and embrace the Gospel. IN the next place I shall endeavour to show you the Reason wherefore so few believe the gospel, 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 〈◊〉 intent 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 vicariage for his 〈◊〉, Mat. 22. 2, 3, 4. Now this King is God who did intent to marry his Son to all that embrace his grace: and first he invited the Jews, as Christ himself saith, I was not sent but to the lost sheep 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 Jews; but seeing you reject the Gospel, lo 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 sour 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 sour, for he sowed good seed, as you may see, Mat. 13. 34. And the same seed was sown upon the bad ground, as upon the good; but you may say, how came the ground 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 sour 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 show you wherefore so few embrace 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 enjoy all the glory of the flesh for to have the praise of men, and to have the World on their side; but because the Gospel holds forth no such thing, but contrariwise those that embrace the Gospel, lose the savour and esteem 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 there are so few that embrace the Gospel, the ways of the Gospel being despised and contemptible in the eyes of the World, Mat. 10. 22. And this is the Reason wherefore so few embrace the Gospel of Christ, as you may see John 15. 19 2. Reason. Is because the Gospel holds forth a selfdenying 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 than Christ. is not worthy of him; and he that doth not deny himself and take up his Cross, and follow Christ cannot be his Disciple, Mat. 10. 34. Luke 14. 26. For he that seeks to save his life in the riches, & honours of this life, he shall lose the riches & honours in Christ; and he that is ashamed to profess 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 than they do Christ: Nay, rather than they will lose the honour of this world, they will 〈◊〉 Christ like Judas, for a piece of money, 〈◊〉 deny their Master with Peter, and forsake Christ with Demas, to embrace this present world: so hard a thing is self-denial to be brought off our own bottoms to embrace the Gospel, 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 than they will deny themselves, they deny the Lord that bought them, 2 Pet. 2. 1, 3 Reason. Wherefore so few embrace the Gospel, is because men love the praise of men more than the praise of God: for thus it was in the days of Christ, there were many of the Rulers believed on him, but they did not confess his name and Gospel 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 embrace the Gospel, 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 chief Rulers loved the praise of men more than the praise of God, ver. 43. And thus it is now in our days, there are many of the chief Rulers believe, and are persuaded of the truth of Christ, but they will not confess him, and 〈◊〉 truth openly, because they will not displease the Priests: and lest 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 than 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 embrace the Gospel, because men love the praise of men more than the praise of God. 4 Reason. Is because there is so few of the great ones believe the Gospel, 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 days▪ for if the great ones would believe, and follow the Gospel, then would the inferior ones: and if the Priests would embrace the Gospel, 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 poor receive the Gospel, 1 Cor. 1. the contemptible ones of the wor●●, the great ones ●allowing in their fleshly felicity and worldly glory, and therefore it ●● that so few embrace the Gospel of Christ. 5 Reason. Is the high esteem of the persons of some, and the of the persons of others, and thus did the Scribes and Pharisees vilify the Person of Christ in their saying; Is not this the Carpenter's son? Mark 6. 3. 4. being offended at him, and declaring against him, saying, Art thou greater than our father Abraham, and the Prophets? John 8. 53. and thus they undervalved the Person of Christ to make his doctrine contemptible in abasing his Person, that thereby they might set up themselves, saying, We are Abraham's 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 contemn Christ, and his Apostles, as if they were the basest men in the world, and thus they do in these days 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, than they admire his Person, and esteem him some great man, or divine person, having bought the spirit at the University, as the people conceive: and that which he hath bought at the Schools, he sells 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 Authors, and the like, and preaches but the judgements of other men, and those men's 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 door 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 embrace the Gospel of Christ. 6 Reason, Wherefore so few embrace the Gospel, is this, because the Lord hath been pleased in all Ages to reveal his truth to a company of contemptible ones in the world's eye, as you may see both under the Law and Gospel: as under the Law the Lord called Moses a shepherd 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 shepherd, who was tending of his father's flock: And the Lord called him 〈◊〉 the ewes, and made him a shepherd in Is 〈…〉 and then there was Elisha a ploughman, and Amos a herdsman, Amos 1. And thus you see under the Law how the Lord did reveal his truth: and under the Gospel you have Christ and his Disciples, who were poor contemptible men in the world, and as Matthew a Publican, and Peter, James and John fishermen, with Paul a Tentmaker. And thus you see, that the Lord did reveal his truth by a company of tradesmen, which the Apostle Paul doth so gloriously confirm, 1 Cor. 1. against the proud Rabbis 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 weak to confound the mighty, and things that are not in the world's ●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 wisdom of this world, 1 Cor. 1. 20. And therefore behold saith the Lord, I will do a work in your days, saith the Lord, that you will not believe, though 〈◊〉 declared unto you; for the wisdom of your 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 Rabbis and Doctors, ye have been exalted up to Heaven, but you shall be brought down; for you have sought yourselves more than Jesus Christ, and your own honour more than his; you have sought to set up yourselves and to abase 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 ways, and changing his Ordinances, and have been time-servers, and served yourselves and not Christ, and therefore the Lord hath a quarrel against you, and will 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 raising up men to preach the Gospel, and you shall be cast out as a contemptible thing, because you have been a hindrance, and not a furtherance to the Gospel of Christ; for the Idolising of your persons, is a reason wherefore so few believe and obey the Gospel of Christ. 7. Reason. Wherefore so few embrace and obey the Gospel, is because the ways of the Gospel are persecuted ways; 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 Rabbis, and was forced to flee from one place to another, and was persecuted wheresoever he came, and had not where to hid his head while the great Doctors were flourishing in their earthly glory and pomp. rejoicing at the troubles of the Son 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, rejoicing at his death with mocks and scorns, 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 name's 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 by Land? what straits were they put unto at his death, when they were all forced to fly 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 jesus, and also the kill of Steven, stoneing him with stones, Acts 7. Together, with the kill of james 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 sheep 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 Jews receiving 40. stripes save one, thrice beaten with rods, once stoned, thrice suffering Shipwreck, and a night and a day in the deep, and many suffering more, which are related, as you may see, 2 Cor. ●●. 16. 17. and all this he suffered for Christ and his Gospel, to show 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 days of Christ and his Apostles; was it not you hellish Doctors and Rabbis with the rabble of Priests and high Priest? were not you the chief to condemn Christ & his Apostles of false Doctrine, and chiefest in Council to act against them, that you might fill up the measure of your sins; 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 days? are not you Priests & learned Rabbis? and do not you follow the steps of your Forefathers, to fill up the nature of your sins, i● persecuting the Gospel and the true ways thereof by your council, 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 means you can to persecute all such a● would embrace the truth of Jesus Christ, so that most men are afraid to profess the Gospel, because it is a persecuted way. 8. Reason, Wherefore so few embraced and obeyed the Gospel is this, even because the ways of the Gospel are counted heresy, and such as profess the Gospel are counted Heretics: 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? john came neither eating nor drinking, and ye said, he had a Devil; 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 heresy, and saying, he was a blasphemer, and had a Devil, and cast out Devils by the name of Beelzebub: and were not these your words against the Lord; Oh you learned Rabbis? accusing the Apostles also, that they were ignorant fellows, Acts 4. and forbidding them to preach any more in the name of Christ, and seeking all means to destroy them by your hellish Council, in saying their Doctrine and Teaching was false, and that they did but delude the People? how did you Scribes and Pharisees rail against the famous Apostle Paul, that glorious Preacher of the Gospel? did you not say he was a deluder, and turned the World upsidedown? that his Doctrine was false? that he was a Heretic, and preached Heresy, 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 Heresy, so worship I the God of my Fathers, Acts 24. 14. Oh you High Priest and you Elders, were you not ashamed to accuse Christ and his Apostles, of false Doctrine, how will you answer it in the day of God's anger? and thou Orator named Tertullus, how bravely didst thou act the Devil's 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 Heresy? 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 embraced the Gospel in those times, because the way of the Gospel was counted Heresy; and doth not this resemble our times? are not Gospel-wayes called Heresy? 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 the chief actors in this thing, but the learned of our times, who persuade the people as the Scribes and Pharices' did, that the way of the Gospel is Heresy? railing in their Pulpits like furies, to put the people in fear, lest 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 God's 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 abhor; and therefore it is that so few obey the Truth; because separation is a heinous thing in the World's 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 yoked 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 darkness: or the way of C●rist with the way of belial: or he that believeth with an Infidel; and therefore come out from amongst them, and be you sep●●●● saith the Lord, from all the ways and worships of men, and I will be your God, and you shall be my People, saith the Lord of Hosts. And come out of her my People, and be not partakers of her sins, 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 embrace 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 Baptism under the Gospel is a distinguishing badge, to distinguish between Believers and unbelievers; and therefore such as manifested repentance and faith, and were baptised, 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, Baptism being a door to let in Gospel-Priviledges; for such as were baptised they were separated from the World, in respect of worship, enjoying Gospel-worship amongst themselves, as you may see in all the Churches: none being baptised but such as were made Disciples by manifestation of Repentance and Faith, and none receiving the Supper but such as were baptised: 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 separated 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 embrace the Gospel, because it is a way of separation. 10. Reason, Wherefore so few believe and obey the Gospel, is for want of trial, because men do not search and try the ways 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 john 4. 1. Oh you people of England, how ignorant are you of the ways of the Gospel, for want of searching the Scriptures, whereby you might discern the truth, and so the blindness of your former ways? you have built your faith upon men and not upon God, trusting upon Synods and Counsels of men, and not upon the word of God: how ready have you been to embrace every invention of men, which they have set up? how often have you changed your Worship, embracing 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 minds convince? would you have trusted your 〈◊〉 and Goods so with men, to have been 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 beggarly in spiritual things? you have sought more after Earth than 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 council you to buy eyesalve, that you may see your blindness in the things of God, and search and try your ways 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 groan 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 ruin? will you pursue them to the Sea of blood, that the wrath of the Almighty might swallow you up? and than 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 typical, 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 typical Covenant, will appear for these Reasons. 1. The first Covenant was an administration of the letter, and therefore it was a typical Covenant, 2 Cor. 3. 6. 2. It was written and engraven in Tables of stone, which was a Type of the Covenant of grace, which was to be written and engraven in the fleshly Tables of the heart; and therefore it was a typical Covenant, verse 7. 3. It was an administration of condemnation, and therefore it was a typical Covenant, verse 9 4. It was a Law of sin and death, and therefore it was a typical Covenant, verse 7. Rom. 8. 11. 5. It was to be done away, and to be abolished, and therefore it was a typical Covenant, verse 1. 11. 13. 6. It was a wounding Covenant, it was able to wound, and to show the weakness of the Creatures, for by the Law came the knowledge of sin, but it was not able to heal; and therefore it was a typical Covenant. 7. It was a Covenant of bondage, and therefore it was typical; for they were bound to observe a multitude of Laws and Ordinances under that Covenant, besides the offering Sacrifices, which was a great bondage, and therefore it was a typical Covenant, as you may see, Gal. 4. 24. 30. 8. It made nothing perfect, and therefore it was typical; 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 disannulled, as you may see, Heb. 7. 18. 19 and therefore it was a typical Covenant. 9 The first Covenant consisted of Types and shadows, 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 Typical Covenant. 10. The first waketh old, and is ready to vanish away. Heb. 8. 1. 3 and therefore it was a typical Covenant. 11. There's a better Covenant comes in place, established upon better promises; Hebrews 8. 6. 7. 8. and therefore it was a typical Covenant. 12. The worship was typical, and therefore it was a typical 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 ten words were but a typical Worship; for, Thou shalt have none other Gods but me. And, Thou shalt worship the Lord thy God, and him only shalt thou serve; and that is this, thou shalt worship me according to my Covenant and according to the Laws of that Covenant; for if thou dost not worship me according to my Covenant and according to the Laws thereof; thou worshipest another God, and dost not worship the Lord thy God; for if thou choosest another way of worship than 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 Laws and Ordinances prescribed and set forth by him, whereby they did acknowledge him to be their God: which worship 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 confirm 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 miss 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. nor in the Mountain 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 than 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 typical Covenant; and now I shall show you how Christ is said to take away a typical Covenant; and that is in these three respects. 1. He pacifies the Father's wrath for the transgressions of the first Covenant. And secondly, He doth the work 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 Father's wrath; for the first Covenant was a Covenant of terror, 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 show that wrath was gone out against sin; Heb. 12. 20. 21. being a Law of sin and death. Rom. 8. 2. Now Christ comes and takes away the enmity, and was made a curse for us, being the Lamb of God that takes away the sins 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 down 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 sin; 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 boldness 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 embrace a Covenant of love and mercy, that is more easy 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 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 work of the first Covenant, being a perfect man, without spot or blemish, and so he was able to do a perfect work, to fulfil the righteousness of the first Covenant; For the first Covenant exacted a work of righteousness and holiness, 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 righteousness and holiness thereof: and so he is the end of the Law for righteousness 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 righteousness 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 days 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 faultless, there had been no place found for the second; but finding fault with the first, he saith, Behold, the days 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 typical Covenant, and was but to continue until a better came, which is a better Covenant & a better way than the former was; And 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 show you how the Covenant of grace is established, and that is these three ways. 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 seed of the Woman shall break the Serpent's 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 showeth, that he would send the great Prophet, or Angel 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 yond 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 pass in the last days, 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 took them by the hand, to bring them out of Egypt; which Covenant they broke 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 blood of the testator, for a covenant is ratified by blood, as also the first covenant was; for when Moses had spoken every precept to all the people according to the Law, he took the blood of calves and of goats, and sprinkled both the book and the people, saying, This is the blood of the covenant, which God hath enjoined unto you, for without blood there is no remission, Heb, 9 19 20. 22. and therefore the second covenant was established and ratified with blood. even by the blood 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 blood of Christ is called the blood of the covenant. Heb. 10. 29. chap. 12. 24. chap. 13. 20. And thus the Covenant is ratified and confirmed by the blood of Christ, which is the blood of the everlasting covenant. And thus I have showed you in a word or two, how the Covenant was established, and now I shall speak a word or two of the Covenant itself: 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 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 show 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 Laws and Ordinances of that Covenant proceeding from the mind of God, from whence all the teaching of the Gospel and ordinances thereof do proceed as you see Deut. 18. 17, 18. For the Son doth nothing of himself, 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 mind of God: and thus much for the matter of the Covenant, consisting of Promises and Ordinances, proceeding from the mind of the Father, and now of the matter itself. 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 Father's love unto the sons and daughters of men: and testified to the world, that what he declared was the mind of God, and sealed it with his blood, and so his blood is called the blood of God, or the blood 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-freedom 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 nourishing afresh in all generations, to manifest the glory of the Gospel beyond the glory of the first: the glory of the one decreasing, 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 sons and daughters of men, and to manifest his love to the world, as you may see, John 3. 16. so that if they do embrace the grace and mercy offered them they may live, and this doth appear by the words of the Father himself; 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 heritage's, that thou mayst say to the prisoners, come forth, and to them that are in darkness, show yourselves, 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 〈◊〉 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 enabled the Son with all sufficiency, being full of grace and truth, and giving all power into his hands, whereby he might be the better enabled to do the same: and thus the Father frees himself in giving all sufficient power unto the Son, whereby he might teach all men, and to perform the Covenant on his part: and thus you see the incomprehensible love of the Father, that he should engage himself 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 darkness rather than 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 Mediator 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 himself 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 fulfil his word, for he draws all men as you shall see. First, By the Works of creation, As the heavens declare the glory of God, and the earth showeth forth his handiwork, day unto day uttereth speech, and night unto night teacheth knowledge, and there is no place where their voice 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 draws 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 eternal power of God, and the Godhead, so that they are left without excuse, Rom. 1. 19 20. so that Christ draws all men by the works of creation which are as a natural eye to see the Sun. Secondly, Christ draws all men by Gospel-manifestation, and therefore the Gospel is to ●e preached to all Nations, Mat. 28. and th●●ery creature, Mark 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 Gospel being preached to every or in every creature, as you may see Col. 1. 29. and therefore Christ himself doth declare that the Gospel must be preached to all the world, as you may see Mat. 24. 14. for a witness to all the world before the end shall come. And thus Christ is not wanting to preach the Gospel. For as by the sin of one man death came upon all men to judgement, even so by the righteousness 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 liar, 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 of his coming that all men through him might believe. Thirdly, He draws all men by the spirits revelation, which was prophesied of before that he would pour 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 Unto you Oh men do I call, and my voice is to the sons 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 the condemnation, that light is come into the world, and they love darkness rather than light, because their deeds are evil, and will not come to the light, John 3. 19 20. And thus I have showed you how Christ doth perform his part of the covenant in a word or two, which is to teach all men, whereby they might believe, and embrace the Gospel, and lay hold of eternal life: and if that they did not embrace life, they have no cause to complain: 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 appear, the covenant doth extend unto all men, as in the prophecy 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 itself, 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 6. 45. and I will pour 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 plaster is not so great as the sore, Rom. 5. 18. and now I shall show 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 sins, and not for our sins only, but for and of the whole World, 1 john 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 ●● repentance, Mat. 9 13. and willeth not that any man should perish, but that all men should come to the knowledge 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 justify 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 rendering vengeance 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 than light, John 3. 19 Now if the Covenant extend so far as to judge all men: than 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 showed you the extent of the Covenant, and now I shall show you wherein the two Covenants do agree. Now the Covenants agree in these respects. 1. The Doctrine and practice 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, 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 form 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 Laws 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 the covenant also: and therefore he that denies any Ordinances under the Gospel, rejects the council of God to his own destruction Luke 7. 3. and therein the first and second covenant agree. 4. The first covenant was a conditional 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 tense, and are both conditional 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 only shalt thou serve: now if this word had been without any condition, than they should never have chosen other Gods, nor have fallen from the worship of God; but you see they worshipped other Gods: & therefore it doth appear, that the word shall is a conditional word. Again the Lord said to Israel, ye shall keep my Sabbaths: now if this word shall were without any condition, than they should never have broken the Sabbath; but they broke the Sabbath, & 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 ways that I have commanded, as you may see, Deut. 15. 33. Now if this word (shall) had been without any condition, than they should never have disobeyed the Commands; but we see they did, and therefore the word (shall) is a conditional word, and so they shall be my people is but a conditional word, that is this: if they embrace 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 conditional 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) than 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) than 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. 2 Pet. 3. now if the word (will) be without any condition, than 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 showed, 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 show 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 engraven 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 natural Law, the second a spiritual 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, and the second to a spiritual 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. FOUR of the Father and the Son. ANd in the next place, I shall speak of the Father and the Son; and I shall begin with the words of the Son, wherein he doth exalt the Father, and desires him to glorify his Son, that the Son also glorfie thee; John 17. 1. and so the Son exalts the Father, and tells, that this is life eternal, to know the Father to be the only true God, and the Son whom he hath sent verse 2. and from these words, I shall endeavour to speak a word or two of the Father & the Son, & first I shall speak of the Father, & that from these words. To know thee the only true God: from these words, you have the oneness of God, set forth to be the only 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 eternal life; and therefore I shall speak a word or two, how to know the Father, and that in these three ways. First, To know him in his Titles, as there are many Titles whereby he is known, he is called [Elohim] the Almighty's or Almighty power, and he is called [Elohim] sometimes [Eloah] the Almighty, and in short [el] mighty, and [Eloah] hath affinity with [Alah] he adjured; but we are to know, that [Jehovah Elohim] was the Creator only, 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 God's name of sustentation and Domin●●●● 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 eternal; and many Titles more he hath, which I have 〈◊〉 time to name. Secondly, To know the Father as he is one God, is life eternal; 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 God's 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, 〈◊〉 member the days 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 Son. 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 Father's 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 Commandment what he should say and teach, as you may see John 12. 49. 50. and when he said, Lo I come to do thy will O God. And thus you see, the Son doth acknowledge the Father to be the only true God. And now I shall come to the testimony of the Apostles to confirm this truth, in the●● 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 confess the truth of this Doctrine is the way to salvation. Rom. 10. 9 And thus the Apostles do acknowledge the Father to be the only 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 only true God, which to know is life eternal. And now I shall come to the third thing. Thirdly. It is life eternal, 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 wonderful in power and in glory: Exodus 15. 1●. For the Father is greater than all Gods, 〈◊〉 in the thing wherein they 〈◊〉 〈◊〉, he is above 〈◊〉 Exodus 18. 11. 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 form 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 form: 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 ●●▪ 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 shall 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 show 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 than I, John 14. 28. and my Father is greater than all, and I have kept my Father's commands and abide in his love, John 15. 10. and so you see the acknowledgement of the Son. 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 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 all 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 only true God: even the God of all Being; and thus to know the Father is eternal life. And now I shall come to speak of the Son, for it is life eternal to know the Son, as to know the Father; the Son 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 eternal 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 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 Son, the chief Prophet of God, who was to reveal the mind of God to all men, in opening the Fountain of God's love and mercy, and for that cause he was much desired of before he came, being the Son of the Father's love, in declaring the salvation of God, of which salvation the Prophets have enquired & searched diligently, who Prophesied of the grace to come; searching what, or what manner of time the Spirit of Christ which was in them did signify, 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 whom 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 eternal. 2. To know him as he was begotten 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 eternal, being begotten by the immortal word; all the promises compassing the Virgin 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. conceived in the matrix or womb 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 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 express Image of the Father's 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 spiritual nature; the first Adam being set about earthly things, and the second Adam being set about spiritual 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 walk upon the Sea and not be drowned, as you may see, Mat. 14. 15. and was able to pass thorough doors 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 eternal, 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 eternal; 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 natural to be in Heaven then to be in earth; for it is nothing but this sinful nature that hinders us from Heaven; but Christ having no sin 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 Son 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 Father's love to all men, if they did embrace his doctrine; and so the Father sent him into the world, that he that believed in him should not perish; And th●● much doth the Son confess 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 eternal. 5. To know him in his life, is life eternal, 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 Christ's coming to declare the mind of the Father to the world, which was a pure heavenly Doctrine; all tending to grace and glory, his Doctrine being all spiritual; and to know him in his life as he was a pure spiritual 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 Heaven-ward; 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● eternal life. 6. To know him in his death is eternal life, all his life being a life of heavenly trouble 〈◊〉 of heavenly afflictions; being in his life a pattern 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 accusers 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 Son of God; and hath spoke against our Laws and against Moses; and hath said, he is greater than 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 Thorns, and doing him all the disgrace that they could; who was led as a sheep to the slaughter and did stand up 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 seal the truth with his blood: and as the first Covenant was sealed and confirmed with the blood 〈◊〉 ●uls and of goats, even so he 〈◊〉 willing ●●d ready to seal and confirm the Covenant of grace, and glory with his own blood: and so the blood of Christ is called the blood of the Testament, Covenant, or Will of God: ●●d thus to know the Lord Jesus Christ, i●●●●rnall life. Seventhly, it is life eternal to know Christ in his resurrection from death to life: & so he became the more glorious in that he conquered 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 devil, for he loosed the powers of darkness▪ and he conquered principalities & powers, and made a show of it openly, Colos. 2. Yea he conquered proud flesh,, & to the terror of all ●is enemies; and thus Jesus Christ risen from death to life, and was more famous in his suffering, then before in losing 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 soul 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 forerunner for us: for he that was made a ●little lower than the Angels, is crowned with glory and honour, so that at the name of Jesus every knee shall bow, and every tongue shall confess 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 eternal life. Eightly, To know him as he is God is eternal life: for when he had done the will of the Father, & had so gloriously confirmed the Gospel by his suffering, and confirmed the truth with his blood, when that heavenly nature was made subject to anger, when 〈◊〉 sweat water and blood, 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 prophecies that the Prophets prophesied of him, to fulfil 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 Gospel and establish an everlasting Covenant sealing and confirming it with his own blood, being the blood 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 chief 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 until I make thine enemies thy footstool, Now David's Lord was Christ, and Christ's 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 Angel's spirits, and his Ministers a flame of fire: but of the Son, he saith, Thy-throne O God is for ever and ever, a Sceptre of righteousness is the Sceptre of thy Kingdom: for thou hast loved righteousness, and hated iniquity, therefore God even thy God hath anointed thee with the oil of gladness above thy fellows: and thus the Father hath exalted him above the Gods, saying. Sat thou on my right hand until 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 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 fullness dwell: for he is the fullness 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 Kingdom 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 Kingdom to the Father again, and be subject to him, that God the Father may be all in all; and thus to know Christ is eternal life. Now the use that I make of all this, is this, It showeth 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 chief in his Council 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 Mediator 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 centre all mercy and judgement in the Son: what greater favour could the Father of mercies show 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 witness of two is true, as Deut. 17. 6. 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 show their acceptance of that work, being the great Counsel 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 twofold relation, when he spoke 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 term 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 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 God's 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 showed before; but else the Son saith, the Father is greater than 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 equal with God, and the express Image of the Father's person: and this is true indeed, that the Son is said to be the form or likeness, Picture or Image of the Father's 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 Father's 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 all things do proceed, being the essence of all things, and the original 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 Father's Majesty: I shall 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 all things to make the Captain of our salvation perfect through sufferings, Heb. 2. 8. 10. Thou hast put all things under his feet, 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 arrive 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 enjoys the presence of God, and this the back parts; that World enjoys the substance, and this enjoys 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 eternal 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 shall have Dan. 7. 9 10. Where the Father is called the ancient of days, 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, hear 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 Angels do always behold the face and presence of his Father which is in Heaven, Mat. 18. 10. and also the Son is entered into the very Heaven of glory itself, Heb. 9 24. there to remain till he come at the last day. And now I shall show you reasons that there is a Heaven. 1. Reason. Is from God's 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 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 appear 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 shows he was somewhere before in a place of glory that cannot be beheld with mortal eyes, and which cannot be comprehended by a final 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 backparts, and how then should we behold his foreparts? how then should we behold him in his glory? Again, when Israel beheld the backparts of God in the Mount, his glory made them and Moses tremble; and if his backparts made them tremble, how then should they behold his foreparts? 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 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 foreparts, and that Company of Angels that are always in his presence, but in Heaven a place of glory? which shows there is a Heaven. 4 Reason. When God hath appeared at any time to his People, his appearance hath been more glorious than all the glory in the earth: & they have been 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 Angels 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 spoke with Noah, and with Abraham, Isaac and Jacob, he spoke from Heaven; and when he spoke with Moses in the 3. of Exod. he spoke from Heaven; and when the Law was given in the Mount, he came from Heaven: as also when he spoke unto the Prophets, he spoke 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 Son: 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 show that there is a Heaven, where God is more glorious than 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 deeds 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 hear in Heaven thy dwelling-place, 2 Kings 8. 31. 34. and thy People pray, and supplicate unto thee, Lord hear 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 Sons of men, Psal. 33. 13. and thy mercy O 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 ask 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 always 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 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. Christ's 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 fare 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 show 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 entered 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, john 14. 3. And when Christ who is our life shall appear, then shall we appear with him in glory; and when this house shall be dissolved, we shall have a Kingdom eternal in the Heavens, 2 Cor. 5. 1. and our treasure is laid up in Heaven, Col. 1. 5. when w● 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 show 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 holiness, 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 Kingdom prepared, for in my Father's 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 foreparts 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 expressed with the tongue of men and Angels; to show you that glorious Majesty, with the glorious presence of the Son, 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 reign with him for ever, and be Crowned with everlasting Crowns upon our heads, and enjoy the glory of the highest Majesty, being honoured of Angels, 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 footstool, is but a type of the hnour that we shall enjoy in the Throne. Fourthly, It is a place of heavenly riches; For eye hath not seen, nor the ear 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 enjoy all the fullness of God, and shall have more than heart can wish or desire; for if God be so rich in his footstool, what is he in the Throne? Fifthly, It is a place of joy, where is fullness of joy; for where should we rejoice but in the presence of God, where we shall come to enjoy all the fullness of God with joy unspeakable, and full of glory? to joy in the Father and in the Son, in Saints and Angels; who can express 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 Angels? 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 fullness 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, and of Christ the Son, with that glorious train of Angels, with Abraham, Isaac and Jacob, with Moses, David and Solomon, 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 shall reign with God for ever & ever in the fullness of his glory, there to behold his presence, to joy and to rejoice in his greatness, 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 tenant: as Christ said, Oh ye Serpents and generation of Vipers, how can ye escape the condemnation of Hell? for if there be no Hell, than 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 show what I mean 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 abhors the very thoughts of sin; being as opposite as light and darkness; that as he loves nothing more than goodness: so nothing is so odious in his sight as sin and wickedness; 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 sin at all times, as the greatest enemy to all goodness, and hath been an enemy to sin ever since he was in being; and hath proclaimed it to be his greatest enemy under all his Dominions; and hath showed 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 goodness, rejecting and despising his holiness, and seeks to make God and his ways contemptible; and therefore God will condemn sin, and the punishment of sin shall extend as far as the wickedness of it, and that a condemnation for ever and ever. 4. Sin 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 overthrow his truth and people, and doth abhor all the ways of God, being a continual enemy against him and his goodness, teaching people to deny him to be God, and to deny his name & greatness, 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 Angels that fell, are reserved in chains of darkness 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 lie under the same condemnation? 6. If there be no condemnation, than the condition of the wicked, is better than the condition of the people of God, then in vain do they serve God, if the wicked who walk in all the ways of wickedness, and commit sin with greediness, and accomplish all their wicked desires; if they shall not be condemned, than all our holy walkings are in vain; but what can be more contrary to GOD then this? Doth not GOD abhor such thoughts as these, and declared, that he will put a difference between 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, than 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, than the Devils shall be saved, and then wickedness shall be as much honour as goodness; and than it would be best to walk after our own ways, and take all the pleasure we could in this life, if there be no condemnation; but neither sin 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, shall go down to hell. 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 beggar, 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 do, saith the Lord, Jerem. 21. 14. and I will bring an everlasting reproach upon you, and a perpetual shame, which shall never be forgotten, Jerem. 23. 40. And behold the whirlwind of the Lord goeth forth with fury, a continuing whirlwind, it shall fall with pain upon the head of the wicked; the fierce anger of the Lord shall not return until he have done it, and until he have performed the intents of his heart, in the latter days ye shall consider it, Jerem. 30. 23. 24. And the day cometh that shall burn 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 show that there is a condemnation? 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 darkness rather than 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 devil 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 Gospel, 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 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 satisfy conscience? for if our conscience condemn us, God is greater than 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 will tell you there is a condemnation, and you shall then find there is a condemnation; and I shall show you the judgements of this condemnation. First, One judgement of this condemnation is hell, which is a hidden place of God's anger and wrath; for as the joys of heaven are hidden joys, 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 devils 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 beggar, you may see Esay 30. 33. And when Christ shall say to the wicked, Go ye cursed into everlasting fire, prepared for the devil 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 judgement 〈◊〉 the fire of hell▪ which is the fire of God's 〈◊〉: and is the wrath and anger of God which shall burn and consume for ever; for if our material 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 torment? when God himself 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 ungodliness of men, that withhold the truth in unrighteousness, Rom. 1. 18▪ And the fire of the wrath is everlasting, and never goes out. Mat. 25. 41. Thirdly The worm never dies, and this worm I conceive to be an accusing conscience, judging and accusing a sinful 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 embraced 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 worm never dies. Mark 9 25. Fourthly, There shall be weeping & gnashing of teeth, for now there will be a wonderful change, for those that formerly have lived in all pleasure and delight, and have been haters of God, and contemners of all good, and rejoicing in their pleasures and delights, and have glutted themselves with the pleasures of this world, with their scorns and jeers, and rejoicings against the troubles of the people of God, and mocking at their troubles, and rejoicing at their calamity, with their enjoying all the pleasures of this life, taking their fill in the eyes of this world; but now comes their woe, their rejoicing 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, shall now have enough of weeping, they shall now weep & howl, & bewail 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 life-time 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 risen from his place for three days, 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, where they shall 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 loss 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 precious 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 will this strike to their hearts think you, when they consider their loss, 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, lest you fall into the anger of 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 wickedness; 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 covetousness, so much wrath; so much drunkenness, so much of the anger of God shall be poured 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 wickedness 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 God's wrath shall never be put out; for he suffered them for a moment, to delight themselves in sin, 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 releasement, no more hope of mercy, no more offers of grace, never to look for any releasement, 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 join 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 own conscience, and the great Judge. CHAP. VII. Of Glory. THere is some conceive, there is fullness of glory in this life; but to such I shall say with Paul, That if we had our portion only in this life, we were of all men most miserable: And therefore I shall endeavour to speak a word or two of glory, and show you some reason wherefore we are not in fullness of glory, and show you what it is to be in fullness of glory. To be in the fullness of glory is to enjoy the foreparts, or face, and presence of God and Christ, with all the Saints, and those glorious Angels to be in their presence, and to reign with them for ever in glory; and so saith the Apostle, When Christ who is our life shall appear, then shall we appear 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 chief Shepherd shall appear, then shall we receive a Crown of glory that fadeth not away, 1 Pet. 5. 4. And now I shall come to Reasons. 1 We are not in the fullness of glory in this life, because we enjoy but his backparts, not his foreparts; we do not enjoy his presence where he is in glory with his Angels, for we are not able to apprehend his glory here, much less to be in it, or enjoy it in this life, for we are not in the presence of God, and those glorious Angels in heaven; we enjoy but his backparts here in his footstool, his foreparts and glory is in the Throne, and cannot be seen with mortal eyes. Secondly, there is a veil over our eyes, we see but darkly, as through a glass; we are not able to behold his face and presence, nor to behold his glory; we see him yet but through the promises, we do not enjoy him as he his; his glory would rather affright, then comfort us in this mortal estate, should these mortal eyes of ours behold the glory of the Angels, much less the God of glory; for now we see but darkly, as through a glass, but then shall we see him face to face, 1 Cor. 13. Thirdly, We 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 be done away, and we shall know him as he is, and know all men as we are known of God, which cannot be in this life, to know God and his Saints in glory, and therefore there is not fullness of glory in this life, knowing so little of God, and so few of his Saints. Fourthly, we seek for glory by patiented continuance in well-doing, that we might inherit the promises; now if we were in fullness of glory, we need not seek for it if we had it: But we are seeking for glory, and honour, and immortality, with eternal life; and therefore it doth appear we have it not, Rom. 2. 3. Fifthly, we hope for this fullness of glory, and therefore we do not enjoy 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, fullness of glory, but you see we have it not, and therefore we hope for it, as not having yet received it. 6 The eye 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 we have not yet seen, nor heard it, how then do we ●njoy it; and if we are not able to conceive of the glory, how then can we be in it; and 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 himself, and as glorious enjoyments of God, being taken up into the third heavens and saw glory unspeakable, which he was not able to utter nor express; and yet he saith, If we had our glory only in this life, we were of all men most miserable, for he looked for a more glorious enjoyment than he could enjoy 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 Crown of righteousness, 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 goodness 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 Kingdom, where we shall be capable to receive it. Ninthly, The good Apostle tells you, he did so run that he might obtain; for he tell you that he had not yet attained, neither was he perfect; but this he did, he forg●● those things that were passed, for he did not dote upon his former goodness, but was pressing forward towards the mark, or prize of glory, that was set before him, 2 Cor. 9 Phil. 3. for he that is constant to death, shall receive a Crown of life or glory, Rev 2. 10. And thus you see the Apostle was so fare from being puffed up with fullness of glory in this life, that he tells us, he is not the man that doth enjoy fullness 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 Kingdom, that he was in hope to enjoy. Tenthly, The Apostle saith, I desire to departed hence, and to go to Christ, which is best of all, Phil. 1. 23. whereby it doth appear, that there is not fullness of glory in this life; for the Apostle saith, In this we groan earnestly, and had rather be absent from the body to be present with the Lord: for while we are present in the body, we are absent from the Lord: And thus you see that the Apostle makes it clear, that while we are present in this body, there is not fullness of glory; and therefore he desired to leave this earthly, to enjoy a heavenly Kingdom, which was more to be desired, and abundantly more glorious. 11. That which we see and enjoy here, is but temporal, but that which we do not see, and shall afterwards enjoy, is spiritual and eternal glory, and therefore there is not fullness of glory in this life, 2 Cor. 4. 18. 12. When this earthly house of ours shall be dissolved, we shall have a building of God, a house not made with hands, but eternal in the heavens, 2 Cor. 5. 2. whereby it doth appear that we are not in fullness of glory. 13. We are not clothed with our house which is from heaven, whereby we might be made fit to enjoy such a heavenly glory, For while we are present in the body, we are absent from the Lord, and so shall be until we are clothed 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 appear, then shall we appear with him in glory, and then shall we enjoy the fullness 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 appear, 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 fullness of glory; for Christ saith, And if I go to prepare a place for you, I will come again and receive you to myself, that where I am there you may be also, and while we are absent from Christ, who is in heaven in glory itself, how then have we fullness 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 mortal, shall put on immortality; and till this corruptible, shall put on an incorruptible; and this natural become a spiritual; 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 fullness of glory; for Christ is entered into his glory, Luke 24. 28. that is into heaven where his glory is, Act. 1. 22. Heb. 4. 14. and we also shall be in heaven, for there our glory is, Colos. 1. 5. having in heaven a better and enduring substance, Heb. 10. 34. and therefore we desire a heavenly Kingdom, rather than an earthly, Heb. 11, 28. which is reserved for us in heaven, 1 Pet. 1. 4. So that you see there is not a fullness of glory in this life. 18. We are not yet risen from the dead until the resurrection of the dead, and therefore we are not in fullness of glory; for as we have borne the image of the earthly, so also shall we bear 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 do not yet reign with Christ, and therefore we are not in the fullness of glory; we are not yet entered into our inheritance, to be Kings, and Priests, and to have that immortal Crown, 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 reign 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 reign 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 fullness 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 find abundance of Spiritual wants, we want Spiritual joy, and Spiritual peace; we want that Spiritual union and communion with our God, we have not that assurance in the Promises, but we might have more, for we cannot have the fullness of glory in this life, it is laid up for us in a better life. Lastly, mortality will tell thee, oh vain man, that thou art not in the fullness of glory; shalt thou not die, and where will thy fullness of glory be then? that will tell thee, thou art not perfect; if thou art in fullness of glory, why dost thou die? why dost thou hunger and thirst? why dost thou eat, and thee? why art thou subject to cold, and nakedness? and why dost thou complain of wanting, if thou wast perfect thou couldst not want any thing? for didst thou possess all things, how couldst thou want any thing? O thou vain 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 fullness 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 fullness; for none but God alone knows the fullness of glory, and yet thou dost: Oh vain man, I counsel thee to buy eyesalve, that thou mayest see thy want of a fullness of glory, for if thou dost not now, thou wilt when it is too late. And now in the next place I shall speak 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 Righteousness exceed in glory? And God revealed himself 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 grass 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 Sun, and of the Moon, and Stars, 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 glory, 2 Cor. 4. 4. And there is a vain 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 Whore, 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 speak 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 legal faith; there is a temporary faith, and an Evangelicall faith, and the last is most excellent, being the faith of the Gospel, that carries us on to Salvation; and in the next place I shall show you what faith is. Now faith, or belief, is an obedience to, or a living in all the commands of the Gospel to Salvation; now it doth appear that faith, or belief, is obedience, because unbelief is counted rebellion, or disobedience, for such as believe 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 yield yourselves servants to obey, his servants ye are to whom you obey; whether of sin unto death, or of obedience to life, Rom. 6. 16. and ye have purified your souls 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 unbelievers, 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 truth, but obey unrighteousness, 1 Thess. 2. 10. 12. and thus you see that faith, or belief, is obedience, and rebellion or unbelief is disobedience; now the great controversy will be, whether it is Christ's work, or the Creatures work to act faith; now the greatest part hold, that it is Christ's work to act faith, and some few hold that it is the Creatures work 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 believe, and the greatest Party say, it is not the Creatures work to believe, it is Christ's work to act faith, and so they lay all the unbelief upon Christ, and therefore I shall prove that it is the Creatures work, and not Christ's, to act faith. And first, it is the Creatures work to believe, because Christ hath done his work, for Christ's work 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 work enjoined him from the Father, which he did in setting down the mind of the Father, in all things that were necessary to salvation, which he did, and sealed the Doctrine of the Father with his blood, and did his work, and therefore he saith, If you keep my Commandments ye shall abide in my love, as I have kept my Father's Commandments, and abide in his love, John 15. 10. Christ's work was to obey the Commands of the Father; and our work is to obey the Commands of the Son, and therefore it is our work to believe, and not Christ's. 2. That Christ hath done his work will appear, because Christ is entered into his rest, and sure he did not enter before he had done his work, 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 Commandment 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 work he ascended to the Father, and is entered 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 down with my Father in his throne, Revel. 3. 21. and therefore it doth appear, that it is not Christ's work to act faith in the Creature, except you will call him in question from his rest, which I think you dare not. 3. If it be Christ's work to act faith in the Creature, than the fault will lie in Christ, that the Creature doth not believe; and then the Father may question the Son for all the unbelief in the world, seeing you say, it was Christ's work to act faith in the Creature, than all the fault will lie upon him, for if he had acted faith, the Creature should have believed, and so the Father might call the Son to an account for all the unbelief of the Creature; and what is this think you, but to pluck Christ out of his throne, and to take him from his rest. 4. If it be Christ's work to act faith in the Creature, than the Creature hath a good excuse, and may say, there is no cause wherefore he should be condemned for not believing, seeing it was not his work to believe: 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 work to believe, but Christ's work; and therefore no reason he should be condemned for another's fault, and so you would excuse the Creature, and condemn Christ. 5. Christ doth not act faith in the Creature, because he shall judge the Creature for not believing, for it were improper that he should be the Judge that were in the fault, and condemn the creature for not believing, when it was never his work to believe; and so the creature might reply unto the Judge, that he did condemn him falsely, to condemn the creature for not believing, when it was Christ's work to act faith, and not the creatures; and thus you see what sad effects would follow this Tenent, that it is Christ's work to act faith in the creature. 6. If it be Christ's work to act faith in the creature, than 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 himself, being his work to act faith, and not the creatures; what a respecter of persons would he appear to be, then to leave the greatest part of the world under condemnation for his own default, because he did not act faith in them, whereby they might be saved: Oh what a partial Judge would you make him by this tenant! doth not the Scripture tell you, that he is no respecter of persons, and that he shall judge every man according to his works, Act. 10. 34. Rom. 2. 11. 7. If it be the work of Christ to act faith in the creature, then what shall the creature be condemned for at the last day? shall the creature be condemned for not doing good, when it was never the creatures work to do good; if it were Christ's work to act all the good in the creature, and so few do well, than he did intent the rest should do ill, because you say it was his work to act the good, and not theirs; and then how can he judge them for doing that he did intent they should do? for either he did intent they should do 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 he did intent they should do ill, and so by this you would make Christ the author of all the wickedness 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 be Christ's work to act faith in the creature, then why doth he exhort them to believe, seeing it is his work, and not theirs? they might have replied to him, saying, Why dost thou press us so to believe, and act faith, seeing it is thy work, and not ours? 9 Why doth he upbraid them for not believing, saying, Woe be to Coraisim and Bethsada, if it were his work to believe, and obey, and not theirs? Why doth he threaten them, if the work were his, and not theirs, and lay such woes upon them? 10. It is said, He marvelled at their unbelief, Mark. 6. 6. And why doth he marvel 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 unbelief: And what should hinder him, if it were his work to believe 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 unbelief, Rom. 11. 20. Now how could they be broken off through unbeleef, if it were not their work to believe; if it be Christ's work to believe, and act faith in them, then how could they be broken off, seeing it was Christ's work, and not theirs? 13. It is said, If they abide not still in unbelief, they shall be grafted in; And how can their unbelief hinder them, if it were Christ's 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 believe, 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 evil heart of unbelief to departed from the living God, vers. 12. And how could their unbeleef hinder them, if it were Christ's work to act faith, and not theirs? 16. It is said, The fearful, and unbelieving, shall have their portion in the lake, Revel. 21 8. And why should they be punished, if it were not their work to believe? if it were Christ's work to act faith and not theirs, should they be punished for Christ's not acting faith? And thus you see how weak this Tenet of theirs is, that hold it is Christ's 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 believe, for these reasons: First, because he gives the creature ability to believe, for he makes him a reasonable creature, and gives him knowledge and understanding to do such a work as he requires of him; for if he should require the creature to do 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 he gives the creature free choice, as in all the Scripture, as, I have set before you life and death, choose you which you will, as you may see, Deut. 30. 19 And choose you whom you will serve, for I and my house will serve the Lord, Josh. 24. 15. And when they chose strange gods, than was war in the gate, Judg. 5. 8. And the Lord said unto Solomon, because thou hast chosen wisdom befare riches and honour, I will give thee wisdom above all that were before thee, or that shall follow after thee, 1 King. 3. 11. And David had chosen the way of God's commandments, Psal. 109. And saith the Lord, they shall call, but I will not answer, because they hated knowledge, and did not choose the fear 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 choose, and the creatures choosing either good or evil, doth make it appear that the creature hath ability; or else, if the creature had not ability, why doth the Lord condemn the creature for not choosing 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 evil; for if they had not ability, when they do evil, to do 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 believe, because he charges the creature with rebellion for not believing, 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 believeth not, is condemned ●already: And the unbelieving shall have their portion in the lake of fire; and many Scriptures more, whereby it doth appear, that the creature hath ability to believe; or else how could the creature be charged with rebellion for not believing, if it had not ability to believe? 3. Those that do not believe, are said to reject the mind of God, as Act. 7. 51. Ye have always resisted the holy Ghost, and seeing you reject so great salvation, lo we turn 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 believe, and obey; or else how could it be said, that they rejected the mind of God, if they had not the ability to obey his mind, how could they be said to reject it? 4. Christ doth not detain and hinder men from believing, and therefore he gives them ability to believe; for if he doth not, than he hinders them from believing; but he doth not hinder men from believing, and therefore he gives them ability to believe. Now, you will not say, that Christ hinders any man from believing, will you? and if you say, he doth not give them ability, than you will lay the fault upon Christ, and not upon the creature; for, if he doth not give them ability to do well, than he doth intent the creature should do ill, which were wicked to say; and therefore it doth appear, that he gives the creature ability to believe. 5. Christ commands men to believe, and therefore it doth appear that he gives them ability to believe; for this is the Commandment of God, that we should believe in his Son, and he that doth not, makes God a Liar, even because he believes 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 believe in all their preaching; now doth God command men to believe in his Son, and not give them ability to believe? then how can he condemn them for not believing, if they were never able to believe? But God never gives a command, but he gives ability to believe, and obey his command, or else how could the creature be judged for breaking his commands, if he never was able to keep them. 6. It doth appear that Christ gives the creature ability to believe; because he lays the fault upon the creature for not believing; for the text saith, He marvelled at their unbelief, and he could not do many great things in his own Country, because of their unbelief; and he came to his own, and his own received him not; and he upbraided them for their unbelief, and many places more might be named, whereby it doth appear they had ability to believe, or else how could they be in fault, if they were not able to believe; but Christ lays the fault upon the creature for not obeying, and therefore it is clear that the creature hath ability to obey. 7. Christ gives the creature ability to believe, because he doth condemn the creature for not believing, saying, He that believeth not, is condemned already, because he believeth not in the Son of God, Joh. 3. 18. and he that believeth not in the Son, the wrath of God abideth on him; and by this it doth plainly appear, that it is not Christ's work to act faith in the creature, but the creatures work to believe, and act faith; because the creature is condemned for not believing; and if the creature be condemned for not believing, than it must needs follow, that the creature hath ability to believe: for either the creature is condemned for something, or nothing; now if the creature had not ability to believe, than it is condemned for nothing, for not doing that it was impossible to do, and that it never had ability to do; but you see the creature is condemned for not believing, and therefore it doth appear that the creature hath ability to believe, because it is condemned for not doing something that it might have done, and that is, for not believing. 8. It doth appear that the creature hath ability to believe and obey, because the creature is condemned as an unbeliever; for the creature could not be condemned as an unbeliever if it never had ability to obey. 9 Those creatures that believe and obey, are justified, by believing, from all that ever they have done, Act. 13, 39 and those that do not believe, are condemned; and by this it doth appear, that it is the creatures work to believe, and that the creature hath ability to believe, or else how could he be condemned as an unbeliever. 10. Our believing, or not believing, is never imputed unto Christ, but unto ourselves; for Abraham's faith was imputed to him for righteousness, and the just shall live by his own faith; so that our believing is never imputed to Christ: but to us, for if our believing were imputed to him, than it would follow, that our unbelief would be imputed to Christ also, and so by that, we should make Christ a believer, and an unbeliever 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 unbelief and disobedience of the creature is imputed to the creature, and not to Christ; so that it is plain, it is the creatures work to believe, 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 Christ's work to act obedience in the creature, then what shall the creature be judged for, for Christ's not acting obedience? for then the creature would be freed, if it were not his work to obey, but Christ's work; but the creature shall be judged, and not Christ, and therefore it is plain, that it is the creatures work 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 Soul shall have no pleasure in him, saith the Lord: and therefore it doth appear, that it is the creatures work to act faith and obedience, for that is his Spiritual living in Grace, whereby he shall come to glory, and receive the end of his faith, the salvation of his Soul. And thus I have endeavoured to clear my Master Christ, that the disobedience of the creature shall not be laid upon him, it being the creatures work to obey, and not his; and that thereby, all men may know that duty, that it is their work to obey the Gospel, and not his; and that their not obeying the Gospel shall not be laid to the charge of Christ, but that all men shall know it was their work to obey, and not his, and shall be condemned at the last day for their not obeying. CHAP. IX. Of the Resurrection. IN the days of Christ and his Apostles, there were some Sadduces that denied the Resurrection of the dead, Act. 23. 8 and so there are in these days, 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 go out of this world, worse than 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 than 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 own comfort, and for the comfort of the Saints, I shall endeavour to speak a word or two of the Resurrection; and first I shall prove, that there is a Resurrection, and then I shall show 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 intent the creature should die for ever; because he sent his Son 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 sleep; 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 undertake, in so wonderful an act, as to raise them from the dead, by his glorious power, which will be manifest at that day. 3. That he might fulfil his promises, who hath promised that we shall see him as he is, and shall enjoy 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 fullness of joy, and pleasure for evermore. 4. There shall be a Resurrection that he 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 righteousness, and to make his power and glory appear, as at the first. 6. It hath been the belief of the Saints, that there shall be a Resurrection; Job saith, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth, and though this flesh be destroyed with worms, yet in my flesh shall I see God, whom I shall see for myself, and mine eyes shall behold him, though my reins 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 died in the faith, and confessed that they were strangers and pilgrims on the earth, that they might obtain a better resurrection, as vers. 23. 35. 7. If there be no Resurrection, than 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, than the Saints have lost their reward, and all their labour is in vain, in seeking for a better Kingdom, and a better inheritance; for if there be no Resurrection, than there is no heaven, nor no glory after this life; then we shall never enjoy the presence of God, and Christ, nor those glorious Angels, nor the heaven of glory. 9 If there be no Resurrection, than the wicked will be in a better estate than 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 sons 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 wickedness that they have acted against the Lord; then they will never be called to account for all their blaspheming his glorious Name, their swearing, and cursing, their drunkenness, and whoredom, with their shedding of innocent blood, their wicked pride, and baseness, with all their abominations; if there be no Resurrection, this is the day they look for; then they might commit all wickedness with greediness▪; for what should they fear, if there be no Resurrection? 11. If there be no Resurrection, than the Devils shall not be punished, for they are reserved in chains of darkness till the great day; but if there be no Resurrection, than there will be no judgement, and so they will never be punished; and they would not cease to reign, nor enjoy ●●eir wicked power for ever: then what need the Devils fear and tremble▪ if there be● no Resurrection, they need not fear any judgement to come. 12. If there be no Resurrection, than we may live as we list, and enjoy all the pleasures we can in this life, to enjoy the sight of our eyes, and the desires of our hearts, and eat and drink; and be merry, for to morrow we die, and so all our glory is at an end; for than we have only our portion in this life; if there be no Resurrection, than all our glory is at an end. 13. Those that hold this Tenet; to wit, that there is no Resurrection; whether do not they question whether there be a God? for if there be no Resurrection, than they may question whether there be a God, or if there be a God yet he is not able to perform his promises; for he hath made many large promises that there shall be a Resurrection, but he is not able to perform 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 do not those that deny the Resurrection, question all the Prophets and Apostles, and that which they spoke 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 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 Atheistical 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 coming, 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 years, and a thousand years as one day; for the Lord is not slack of his coming, as some count slackness; 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 coming of Christ; but this shall 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▪ 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 showed us, that as he risen from the dead, so also shall 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 spoke, 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 shall be recompensed at the resurrection of the just, Luke 14. 14. and that they that shall be accounted w●●thy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they do any more; for they are equal with the Angels, and are the children of God, being the children of the Resurrection, Luk. 20. 34, 35, 36. and Moses shown you at the Bush of the Resurrection, ver. 37. And Christ saith further, Marvel not at this, for the hour is coming, when all that are in the Graves shall hear his voice, and shall come forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of condemnation, Joh. 5. 28, 29. and thus you see the words of Christ, which are sufficient to satisfy any reasonable man that there is a Resurrection. 2. Christ's 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 Gospel that they taught, as you may see, Heb. 6. 2. And in the 11 Heb. the Apostle showeth you an epitome of the glorious Acts of the Saints of former times, what they underwent, that they might obtain the glory of a better Resurrection, Heb. 11. 35. And so we are begotten 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 own power, 1 Cor. 6. 14. And knowing that God the Father, which raised up the Lord Jesus, shall raise up us also by jesus, and shall present us with you, 2 Cor. 4. 14. and thus the Apostles clear 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 evil, Eccles. 12. 14. And therefore Christ saith, It shall be more tolerable for Sodom 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 shall 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 quick and the dead, Act. 20. 42. For God hath appointed a day in which he will judge the world in righteousness, 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 died and risen again, that he might be the Lord both of the dead and living, vers. 9 For we must all appear 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 die, and after that cometh judgement, Heb. 9 27. And Enoch the seventh from Adam, prophesied of this, saying, Behold! the Lord cometh with ten thousand of his Saints to execute judgement upon all, Judas 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 chains of darkness until the judgement of the great day, Judas 6. And thus I have showed that there is a Judgement, For it is appointed for all men once to die, and after that, cometh judgement; and therefore it is clear 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 vain thoughts, words, and actions, and that thou must appear before the great Judge: examine thy conscience and it will tell thee, and be as a thousand witnesses against thee; thou hast the testimony within thee, that will testify against thee that there is a Resurrection, 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 witness 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 hour 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 own power, Act. 1. 7. For of that day nor hour knoweth no man, no not the Angels, nor the Son himself 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 years; but this is but their judgement; and I shall 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 days, and also because I stand upon the shoulders of my forefathers, and therefore may see further. Now I conceive, that as God was six days finishing the works of Creation, and the seventh day was a Sabbath of rest, that there is a glorious, spiritual meaning in all this, or else God could as well have finished his works 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 days labouring in the works of Creation, and finished his works in six days, and rested the seventh day; it holds forth thus much, That the sons and daughters of men, with the creatures also, should be in commotion and hard labour for six thousand years, and that in these six thousand years, he will end all war and strife, and that within these years he will shake all Nations, Hag. 2. 7, 8. and will overthrow the pride and vainglory, and false confidence of all Nations, and will shake them off their fleshly glorying, and beat down all their strong holds, and every fenced wall, Esa. 2. and all Nations shall lie open and naked, and shall have their fill of fight, and shall see their vanity, and shall desire to be at rest, and shall beat all their weapons of war in pieces, and there shall be a spirit of love and union established in all Nations, neither shall they learn war any more, but every man shall sit under his own vine, and under his own figtree, and none shall make them afraid; for the mouth of the Lord hath spoken it, Esa. 2. Mic. 4. and then shall the fullness 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 enjoy their former inheritances; to wit, the Land of Canaan, and all the glory thereof, and the Lord will end the hard labour and travel of all Nations, and all Nations shall sit down at rest: And this I believe the Lord will do in the six thousand years; for he hath seen the sore labour and travel of all Nations, and of every creature, and he doth intent to give them a Jubilee, or Sabbath of rest; and the seventh day, or seventh thousand years, will be a rest to all Nations, and to every creature, from that sore labour and travel; and all pride and covetousness shall be done away in those days, and the desire of all Nations shall come to seek the Lord, and to seek the ways of Zion; and the Lord will extend peace to all Nations like a mighty River, Esa. last, Revel. 21. v. 22. And the Lord shall speak to the heaven above, and to the earth below; and all fruits of the earth shall come in abundance, and there shall be a fullness of all the fruits of the earth, for the Winter shall be like the Summer, and fullness shall be upon all the earth, for it is the Lords Jubilee or Sabbath of rest to all Nations. 3. This Resurrection shall be at the last day, in the last age, or generation, when the number of God's account is up, and the last generation shall be brought up, for that is the number of God's account when the last generation is on foot, For the Gospel must be preached to all the world for a witness to all Nations, and then shall the end come, Mat. 24. 14. For it doth not appear, that Christ shall not come until 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 contain until that time, till all things be refined, as you may see, Act. 3. 20, 21. For it doth appear, that the Resurrection shall not be until 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 appear by Scripture, which saith, That man lieth down, and riseth not till the heavens be no 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 darkened 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 down, the earth is clean 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 again, Esa. 24. 18, 19, 20. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll, and all their host shall fall down, as a leaf 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 smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner, Esa. 51. 6. For behold I create new heavens, and a new earth, and the former shall not be remembered, nor come in mind, Esa. 65. 17. And by all this it doth appear, that there shall be new heavens, and a new earth, for this Prophecy must be fulfilled before the coming of Christ, whom the heavens must contain until 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 Sun shall be darkened, and the Moon shall not give her light, and the Stars shall fall from heaven, and the powers of heaven shall be shaken: And all this before the coming of Christ, whereby it doth appear, that the Resurrection will not be until 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 pass 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, looking for, and hasting unto the coming 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 wonderful change, before the coming 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 entertain such a glorious judge, and such a heavenly host, because the heaven and earth are both polluted with sin, and therefore they must be burnt up, and all the noisome scents and stinks, and evil vapours of corruption, and all noisome scents, and all things that are corrupted with sin, shall be dissolved and burnt up, as not fit to entertain such a glorious Judge, and therefore there must be a new heaven, and a new earth, wherein dwells righteousness, 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. 4. When all these things are come to pass then this shall be the sign of the coming of the Son of man, which will be apparent to all the world, for than will the Lord Jesus Christ appear from heaven with his mighty Angels in flaming fire, 2 Thess. 1. 7, 8. For as the lightning cometh out of the East, and shineth even to the West, even so shall the coming of the Son of man be, Mat. 24. 27. And all the wicked families that are upon the earth, at that time, shall mourn, when they shall see the Son of man coming 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 four winds, from one end of the earth to the other, Mat. 24. 31. For those that have died in the faith of Christ, shall rise first, being awakened out of sleep with the voice of the Archangel, and with the Trump of God, and shall all be gathered together in a moment, to meet the great Judge, and to rejoice in his glory, and in their glorious deliverance, being now to enjoy his presence forever, with all his glorious Angels, and shall now come to be 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 burned up, and so are raised out of pure matter; For it was sown 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 bear the image of the heavenly; for it is sown a natural body, and it is raised a spiritual 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 mortal shall put on immortality; and when this corruptible shall have put on incorruption, and this mortal shall put on immortality; then shall be brought to pass that saying that is written, Death 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 clothed 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 enjoy. 6. We shall be raised in our likeness; for though our nature shall be more pure and glorious, yet the pureness of our nature will not take away the being of it, as the pureness 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 add Scripture, Job saith, I know that my redeemer liveth, and that he shall stand at the latter day upon the earth, and though the worms destroy this body, yet in my flesh I shall see God, whom I shall behold for myself, and mine eyes shall ●ebol 〈…〉 and not ●●ther eyes, though my reins be cons 〈…〉 in me, 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 wickedness; and this the Apostle doth clear, in the 1 Cor. 15. showing us, that there is divers kinds of flesh, but he will give to every body his own flesh, and to every seed his own body, to show 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 likeness, and fashion as they were in upon earth, and shall have the same body, and the same stature and proportion, with the same likeness and complexion; for their rising shall not change their proportion no way, but rather add to it to make them more like themselves then ever they were before, and every man shall be known in the same body and proportion as he was upon the earth, Adam in his own likeness, and Abraham, Moses, Solomon, and David in their own likeness, and every man and woman in their own likeness as they were upon earth, and so they shall be known, every man and woman as they were upon the earth, only they shall appear more glorious; but their glorious appearance will not take away the being of their likeness and proportion, but rather add 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 likeness of our being, but rather adds to it, and so makes our likeness the more glorious. 8 The wicked shall also be raised up, for Christ shall judge both the quick and the dead, and we shall 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 shall sit upon the throne of his glory, and all Nations shall be gathered together before him, Mat. 25. 31, 32. For the time is coming, that all that are in the graves, shall hear the voice of the Son of Man, and shall com●forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of condemnation, Joh. 5. 28, 29. For it is appointed for all men once to die, and after that cometh judgement. Now the wicked I conceive shall not rise like the Saints, but every one according to his nature, for the Saints shall rise with the nature of Christ upon them, for their vile bodies shall be fashioned like unto his glorious body, and be clothed with their house which is from heaven; but the wicked shall rise in their corrupt nature, and shall be clothed with their sin; and as the Saints shall be clothed with their obedience, even so shall the wicked be clothed with their disobedience; and this I conceive shall be the distinguishing badge whereby the righteous shall be known from the wicked, for the Saints shall rise with the clothing or livery of Christ upon them; and the other shall rise with the clothing or livery of the Devil upon them, whereby they shall be known whose servants they are, and yet I conceive the Lord will do his part, for he will raise them up a pure nature, for they shall be most pure and glorious in their nature, until they shall be clothed with their sin, which shall darken their nature, for they will come forth of the new earth, and so their natures shall ●e Spiritual, incorruptible, and immortal, whereby they will be more capable of Sin and Judgement, and the more capable of all their sorrow and misery; and now I shall speak a word or two where this Judgement shall be. 9 Where this Judgement shall be, is a great question, for some think it shall be in the Air, but me thinks that is but an airy argument, for there is no good reason can be given wherefore it should be in the Air; and others think it shall be in heaven, but that is not likely, wherefore it should be in heaven, because Christ comes down to judge, and therefore it doth appear it shall be on the earth, for what should the wicked do in heaven? and therefore Christ comes down upon earth to Judge them; for it is most fit that where they have done their wickedness, that there they should be judged, and that is, upon the earth; now the place of Judgement I conceive will be at Jerusalem, about the valley of jehoshaphat, which is the middle part of the earth, for there Christ was put to death, and had all the dishonour; and there he will vindicate himself in that place, and have all the honour; for in the place where he ascended up into heaven, it is likely in the same place he will descend 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 shall come forth of his holy place; for behold, the Lord cometh forth out of his place, and will come down, and will tread upon the high places of the earth, and the Mountains shall be melted under him, and the Valleys shall 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 feet shall stand upon the Mount of Olives, that is, before Jerusalem, on the East, and the Mount of Olives shall cleave in the midst towards the East, and towards the West, and there shall be a very great Valley, and half of the Mountain shall remove towards the North, and half of it towards the South, and ye shall fly to the Valley of my Mountains, for the Valley of the Mountains shall reach unto Azal, and those that are there at that day fhal fly as they fled before the Earthquake, in the days of Vzzah King of Judah, and the Lord my God shall come, and all the Saints with him, Zach. 14. 3, 4, 5. and thus you may see how gloriously the Lord will come to prepare a place for Judgement, and how mighty and spacious it will be, even a mighty Valley, which is not able to be expressed; so spacious, and so large, that it might be fit to entertain such a number, that no man knows but himself, and thither shall all Nations be gathered to be judged, as the Scripture seems to hold forth, saying, Proclaim ye among the Gentiles, prepare water, wake up the mighty men, and let all the men of war come near, let them come up; and here the Prophet shows you what the Lord Christ will say at that day, saying, Beat your Flow-shares into Swords, and your Pruning-bookes into Spears; let the weak say, I am strong; wherein Christ shows all Nations their weaknesses when they shall come before him to Judgement; assemble yourselves and come, all ye Heathen, and gather yourselves together round about▪ thither wilt thou cause thy mighty ones to come down, O Lord; and thus the Prophet in this Verse holds forth the glorious appearing of Christ, with all his Host: and then shall all the Heathen be wakened, and come to the valley of jehoshaphat, or the valley of threshing, for there will the Lord sit to judge all the Heathen round about, for all their wickedness is at the full, joel 3. 9, 10, 11, 12, 13. for there will the Lord ●●ster ●p hi● great Army, for his camp is very great, and multitudes, multitudes shall be in the valley of threshing, for then the day of the Lord is near in the valley of division, or threshing, and then shall the Sun and the Moon be darkened, and the Stars shall withdraw 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 roar out of Zion, and shall utter his voice from Jerusalem, and the Heavens and the Earth shall shake, for the Lord will number all his forces, and then there will be the noise of a multitude in the Mountains, a tumultuous noise of the Nations gathered together, and the Lord of Hosts himself mustereth the Host, to see if there be any wanting, for he will not miss a man, being able to call them all by their names; and then shall the Lord at that day sit down 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 days they shall be visited, or found wanting, being judged in order, after their Ages and Generations; and then shall the Moon be confounded, and the Sun ashamed at the glory of the Lord, his glory darkening all the Host of Heaven, when the Lord of Hosts shall reign in mount Zion, and before his ancients gloriously. 12. And lastly, the question will be, how long this Judgement shall last, and how long this great Judge will be in judging all the world? Now some conceive, that it shall be in the twinkling 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 twinkling of an eye. Secondly, some think it to be a natural day that Christ shall sit in Judgement, but that is but a small sitting, to sit a natural day, for such a great work as to judge all the world; will his glory no longer appear 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 own 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 he will sit a longer time; for, one day with the Lord is as a thousand years, and a thousand years as one day; and therefore I conceive the Judgement shall be longer than some suppose, even for a thousand years; and for the proof of the same, I shall give you my Reasons: 1. Because one day with the Lord is as a thousand years, and a thousand years as one day, 2 Pet. 3. and therefore the Judgement may be for a thousand years. 2 Because it is called, a great, and notable day, more gloriously noted then other days, as well in respect of time, as in the great works of it; and therefore by this day must be meant a longer time than a natural 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 shall it be lengthened in the day of Christ, Act. 2. 20. jud. 6. Revel. 6. 7. 3. Because the glorious coming of Christ shall darken the Sun and Moon, and all the Host of Heaven, for what is the light of the Sun to the light of Christ, from whence all light doth proceed? and by this it doth appear, that Christ shall sit a longer time than some suppose, and shall 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 days shall sit and execute judgement, as doth appear, for saith Daniel, I beheld till the thrones were cast down, even all the glory of the wicked, when the ancient of days did sit, whose garment was white as snow, and the baire of his head like pure wool; his throne was like the fiery flame, and his wheels were like the burning flame; a fiery stream issued and came forth before him, thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; and the Books 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 days, and they brought him near 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 pass away, Dan. 7. 13, 14. for thus saith the Lord, Let the Heathen be awakened, and come to the valley of Jehoshaphat, for there will I sit to judge all the heathen round about, Joel 3. 12. and many Scriptures more I might bring to show you, that the great Judge must sit in Judgement, to show unto us, that it is a larger time than some conceive, by his sitting. 5. The coming of Christ being so glorious that it shall darken all the Host of Heaven, for the Sun and the Moon shall not give forth light, being so glorious a light in place, but shall be at a stand, as amazed and confounded in themselves, and all their light being but as darkness in respect of the great Judge, for the Judge himself shall be their everlasting Light, being indeed the great Court of Heaven more clear than the Sun, for the light thereof doth darken the light of the Sun and Moon, which makes it appear that this glorious Judge, and this glorious Court of Heaven will not be so soon removed. 6. The Books are to be opened, and every man is to be judged according to those things that are written in those Books; and there must be a time to open the Books, and a time to judge and examine every matter, and every person particularly, according to his deeds; whereby it doth appear, that the great Court of Heaven will not be so soon removed. 7. The pleading of the Prisoners at the Bar doth make it appear, 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 Devils, and done many wonderful works; And when saw we thee in Prison, or in sickness, or hungry, or naked, or the like; whereby it doth appear, that the pleading of Prisoners, and the answerings of the Judge doth hold forth a longer time to us, than we suppose, to sit in judgement. 8. If every Person should not be called to account in particular, there might be some excuse in the Creature, for than they might say, I, nor I was not judged; but the judge will not pass over things so lightly, for they are matters upon Life and Death, 〈◊〉 upon eternal life and death; and therefore ●●oth appear, that the great judge 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 appear, that the great judge 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 jesus Christ, and have rejected grace, and mercy, offered them in the Son, and have shed the blood of the Prophets, and Apostles through their wickedness; and therefore it doth appear, that Christ will make his twelve Apostles to sit down upon twelve Thrones, and they shall be the great jurymen of Christ, to give in their verdict for life or death, and what they do shall be approved of by Christ, for the jews being a most wise and subtle people, shall have the more able judges to deal with them; and who are more fit for that work then the Apostles? who shall be the grand judges, or the grand jury to give in their evidences to the chief Judge against them, and the Judge also consenting to their judgement; For whose sins they remit, they shall be remitted; and whose sins they retain, they shall be retained: And this being so, it doth appear, that the Court shall 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 chains of darkness until the great day, and then shall they appear before the Grand Jury, who shall give their Judgement against them, and deliver them to the chief Judge, who shall pass 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 until they have accomplished that great work●; for I conceive there will be as much hastening of the work as may be, even round about the Throne, and the twelve Patriarches 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 shall judge the world, 1 Cor. 6. 2. And all 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 reign in glory, even all the time of the sitting of the great Judge, which I believe will be the account of a thousand years, and about Jerusalem shall be the Throne of their glory: and they shall be filled with the fullness of delight in all that time, and then will the dwelling of God be with men, and they shall be the new Jerusalem, being clothed with their house from heaven, and God shall wipe away all tears from their eyes; For there shall be no more death, neither sorrow, nor crying, nor any pain, for all their former troubles being passed away; for Jerusalem will be more glorious than ever it was in the world before, with her gates and walls 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 until the great. Judge hath finished his work upon the earth; and in this new Jerusalem of the Saints, there shall be no Temple, nor any worship enjoined, 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 will 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 shall their glory be, for the Gates of this City shall not be shut at all by day, for there shall be no night; and this will 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 voice 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 mountain, then shall Jerusalem be holy: nor there shall no strangers pass through her any more: and it shall come to pass at that day, that the mountains shall drop downs new wine, and the bills shall flow with milk, and all the Rivers of Judah shall flow with waters, and a fountain shall come forth from the house of the Lord, and shall water the valley of Shittim, Joel 3. 17, 18. For in the midst of this City, new Jerusalem, shall 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 shall be a tree of life, which shall have twelve manner of fruits, and yielding her fruit every month, and the leaves of the tree shall be for healing the Nations of all their spiritual grief, for there shall be no more cries amongst the Saints, but the Throne of God, and of the Lamb● shall be in this glorious City, and they shall serve him, and there they shall see his face and presence, and his name shall be in their foreheads, the honour of their glorious profession, and in that City there shall be no night, and there the Saints shall reign in a glorious manner, for it is the great day of the great Judge, in which there shall be no darkness: And thus will the Lord Christ prepare a glorious place for the Saints, such a glorious City as cannot be expressed, where they shall gloriously reign in all spiritual pleasure and delight, which is not able to be expressed, for there will the great Court of heaven be, while the great Judge is upon the earth, to show forth his wonderful glory while he sits in judgement, until the great Court shall be broken up; for Jesus Christ shall sit upon his glorious Throne, and all Nations shall be gathered together before him, and he shall separate the good from the bad, and will 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, Go ye wicked and cursed ones, depart from me into everlasting fire prepared for the Devil and his angels; and then shall they go into everlasting punishment for ever and ever, where the worm never dies, nor the fire never goes out, Mat. 25. 41▪ 46. And when Christ hath done his work upon the earth, then shall that glorious Court be broken up with glorious triumph and glory, which is not able to be expressed, and then shall they all return unto the place prepared for them far above all heavens; for than shall the great Judge of heaven and earth return from whence he came, with all his glorious heavenly host, far above all heavens, into the heaven of heavens, there to remain for ever and ever, and so the whole Creation shall enjoy the footstool, Rom. 8. 19, 20, 21, 22▪ and the Saints shall enjoy 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 honey comb; & his saying is made good in this Age; for never was the word of God more plentiful, nor never more contemptible than it is in these days; but what brings a loathing, but a fullness? and what brings contempt, but plenty? are not many fatted up in these days to the day of slaughter, they are full, but not of goodness; for that would make them see their wants, who is more proud of grace than he that hath least; and who is more humble than he that hath most: how many in these days are rapt up in spiritual pride, and boast of more than 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, than he that thinks he is best; he saith he knoweth, when he is ignorant, he saith he seethe, when he is blind; 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 poor: And this is the condition of a spiritual proud man. It was spiritual pride that brought the Devils from heaven, to hell; and there is many in these days that are sick of this disease; when all the Devil's snares fail, yet here he takes the Bird; the Devil is more subtle than man, and yet he makes man more wicked than himself; for the Devils durst not deny the Scripture; but he begets a worse child than himself, and when he hath done so, he laughs at his folly: he talks of high attainments if they break the Command, they shall be as Gods; but he knows when they do transgress, 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 do obey him, they shall be blind: 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 damn thee: he saith the Scripture is not true, but he knows he is a liar: he says thou needest not serve God, but he knows thou shalt be damned if thou dost not: he saith thou needest not show any visible obedience, but he knows if thou dost not, thou wilt show a visible disobedience: he tells thee that Christ hath done all for thee, thou needest not do any thing, but he knows thou shalt not be saved, except thou do something: he tells thee thou needs not keep all the Commands, but he knows if thou break one, thou art guilty of all: he tells thee that some Ordinances are carnal, but he knows that thou art carnal: he tells thee it is nothing to break some Commands, but he knows it is something to break any Command: he tells thee thou art higher than obedience, but he knows thou art in the highest disobedience: he tells thee that all shall be saved, but he knows that the greatest part shall be damned: he tells thee there is no glory but in this life, but he knows thou shalt find punishment in another: he tells thee there is no heaven, but he knows thou shalt find a hell: he tells thee there is no Resurrection, but he knows thou shalt find a Judgement: he tells thee there is no Judgement, but he knows thou shalt find a punishment: he tells thee that God acts all thy actions, but he knows thou art a liar: he tells thee that God acts all thy good acts, and yet he knows thou shalt be condemned for not acting good: he tells thee there is no sin, & yet he knows he is the father of lies: he tells thee that the Scripture is but a low and carnal way, but he knows thou art a liar: he tells thee that the Scriptures cannot save thee, but he knows the Scriptures can damn thee▪ he tells thee that the Scriptures cannot bring life, but he knows the Scriptures can bring death: he tells thee that the Scriptures are carnal, but he knows that thou art carnal: he tells thee that the Scriptures are not the mind of God, but he knows thou art a liar. And thus the Devil deludeth, and man acteth his delusions: how apt is the Devil to deceive, and how apt is man to be deceived: how cunning is the Devil to delude, and how foolish is the creature to be deluded: how wise is the Devil to keep thee from heaven; and how foolish art thou to lose it: his intent is to damn thee, and thy intent is to damn thyself. And this is the grand design of the Devil too, he makes thee believe thou art high, when he knows thou art but low; he makes thee believe thou art in light, when he knows thou art in darkness: how oft hath the Devil deceived thee, and how oft hast thou been deceived? the Devil bids thee to deny the word, and thou art ready to forswear it: the Devil bids thee to mock the Scripture, and thou art ready to trample it under thy feet: and what is this, but a Bird worse than himself, he hatches the Egg, 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 darkness, whose thoughts 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 believe 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 do, they will not believe it. Now you may see the Serpent stir in the Egg, and therefore we must prove it by reason; the Lord said to Saul, Thy sin is as the sin 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 vain to serve God; and thou art following thy forefather's steps; thou wilt not be behind them, thou wilt rather run before them, so ready art thou to obey thy disobedient master the Devil; he fell from his first place, and so wilt thou, for thou art a servant to that god that thou obeyest: but thou showest 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 worship God visibly, but thou wilt worship belial visibly; and now I shall give thee some Reasons for a visible worship, but it may be thou wilt say, it is not reason, than I shall say, thou art no man. 1. The principles of Nature will 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, than it seems thou hast a principle worse than 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 than Nature, that teacheth thee, there is none. 2. Thy Conscience will tell thee there is a visible worship, and will testify against thee one day for thy visible disobedience; and will accuse thee at the Bar of Justice; what wilt thou say then? wilt thou say, there was no visible worship? will not conscience tell thee of thy wickedness, and lay before thee what an agent of Hell thou hast been, 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 thyself to work wickedness, and hast sold thyself to plead for disobedience; that thou hast stood for Baal, and not for God, in that thou hast acted the Devil's part, to make the ways of God contemptible. now how will thy traitorous heart excuse thee for all these things? wilt thou plead against Conscience then at the bar of Justice? no Traitor, thy Conscience will 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 shall be as great as thy sin; when thou shalt fall into the wrath of the Almighty. 3. If thou art not for a visible obedience, than thou art for a visible disobedience, and then his servant thou art to whom thou obeyest; but thou art not for visible obedience, but for disobedience, and by that I shall know who is thy Father, even the Devil, who is the father of Lies, 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 own child, we may know thee by following thy father's steps, that thou comest out of his bosom, for he hath begat thee to be a son of his Lies; for how dost thou set up a visible disobedience to all the world, thou art busy about thy Father's work; God tells 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 thyself against God? the Lord strives to make men good, and thou strivest to make men wicked; wouldst thou make all the world disobedient, that thou mightest rejoice at their disobedience, as the Devil rejoiceth at thee? thou art for disobedience, thou showest whose son thou art, and there I leave thee. 4. Thy striving so against a visible worship, doth make it appear that there is one, 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 ware there is a visible worship, because thou strivest so against it, and therein thou discoverest thy Hypocrisy, that thou art a dissembling Hypocrite, 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 Hypocrisy. 5. If there be no visible worship, then to what purpose are the Scriptures set forth? then they will be of no use; if there be no visible worship, than we may cast them away as of no use; then we might walk as we list, and say, there was no prescript for us to walk by, but every one might walk according to the desires of their own hearts, and might say, they were led by the Spirit, though they acted all manner of wickedness, and none could reprove those visible walkings, if there were not a visible way set forth, and this is the day thou wouldst have, thou Son of Belial, that thou mightest set up the ways of wickedness, thou wouldst have the Scriptures of no use, and yet thou canst make some use of them thyself; like the Devil, for his own ends, thou canst use it as a cloak to hid the Serpent; thou wouldst make the Scripture to hold out disobedience, and not obedience, whereby thy visible disobedience doth appear, that thou art in the gall of bitterness. 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 condemn 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 weakness, that what they have set forth is not sufficient, neither to save those that walk in that way, no● to condemn 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 carnal, and not fit to be walked in; but for those that are low and carnal, 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 their way good enough for thee, thou countest Christ and his Apostles to have walked in a carnal way, they were not Spiritual enough for thee; their way thou thinkest was but low, and therefore thou thinkest thou cast find a better; but where wilt thou find it? thou showest thyself now to be a fine proud Angel, thou passest a proud Pharisee, for thou art nearer thy Father the Devil, for thou art a holy Angel of disobedience, thy holiness lies in denying a visible worship, thy holiness lies in disobedience, and this is the holiness of a Serpent. 7. Thou sayest there was a worship, but there is none now; there was a visible worship once in the days 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 than they? if there was a visible worship then, why not now? did God intent 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 than former Ages? or have we any privileges more than other Ages? except God intent to exempt us from worshipping of him, there is the same way for us to walk by, as the Apostles of Christ walked in, which they have set forth to us, and to all the world to walk by, that thereby they might be happy that walk therein, as they were happy that walked therein, but thou needest it not; for thou thinkest thou art holy enough, thou art fed up with high conceits of thyself, thou wilt not worship God now, but thou wilt worship the Devil; now thou wouldst eat the forbidden fruit to be a god, but when thou eatest thou art a Devil; thou wilt rather obey the Serpent than God, but thou wilt have a Serpent's 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 Devil; for the Devil can transform himself into an Angel of Light, he can say, he is holy, when he is wicked; he can say, he is in light, when he is in darkness; he can say, he is in the height of godliness, when he is in the height of ungodliness; he can say, he is an Angel, when he is a Devil ● and so mayest thou: if there be no way to try thee, if we may not try thy way thou walkest in by the Word, thou mayst then frame any worship to thyself, and say, it is right; thou wouldst break the yoke of worship, that thou mightest run at random; thou art weary of order, thou wouldst be in confusion; thou art striving to leave the strait way, that thou mightest run thy own crooked ways; and therefore thou wouldst have no visible worship, that thou mightest make a way of thine own inventing; and thus thou art changing thy shape; thou canst change thyself every year like the Serpent, and then thou art a new creature of thine own making, for thou hast more knowledge than grace, thou art a Serpent, to deceive with all deceivableness of unrighteousness, and lying signs and wonders, with thy false visions, and dreams, to take men in thy snares, and to make them more like the Serpent than thyself, thou goest about like a roaring Lion to take thy Prey, and to tear in pieces; thou art a Wolf to scatter the Flock, and a Fox to devour the Lambs; but thou art a Hog in the Garden, for thou delightest to root up the sweet flowers to satisfy thy swinish nature; thou art not a dumb, but a barking Cur, but thou art one of the worse sort, for thou wilt fawn, and by't, and yet thou sayest, thou art a Saint; but thy black conditions doth bewray thee, and makes thee appear like a Devil; thou puttest on a Lion's skin upon an Ass, but the braying of the Ass will bewray thee; but some perhaps may think I jeer; to the which I reply; it is no jeer, but a mystery to the Lovers of Mysteries, that are able to bear strong meat; for there is no potion, but they can let down; they are of a strong digestion; thou art for no worship, and yet canst swallow down any worship; there is no way to try, sayest thou, how then shall we know thee what thou art? we shall not trust thee fare if we may not try thee, thou art the more to be suspected if thou wilt not be tried; thou sayest there is no rule to try thee by, but the Devil is a Liar; thou wouldst have no Scripture, nor Word to try thee by, and then thou wouldst say, thou wast pure Gold; but the Scripture will find to be stinking Brass, only flourished over with the refuse of Gold for to cover thy Hypocrisy. 9 Those that have been accounted most precious in God's account, have worshipped God in a visible way: what sayest thou to Moses, he was faithful 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 own heart, and who was more obedient to all the Commands of God than 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 Father's 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 fulfil the worship of the Law, and was baptised, to hold forth a Gospel worship; and though he were a Son, 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 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 Son himself was not exempted from visible worship, and yet thou art: hast thou more privilege than Christ? how camest thou by it? art thou higher than the Son? the Son was not exempted from visible worship, and yet thou art: now it doth appear that thou art a proud Peacock, thou canst turn up thy tail, and pride thyself in thy fine feathers, and never lookest to thy feet, thou art doting upon thy tail, and forgettest thy footsteps; but thou wilt lose thy tail shortly, and then where will thy pride be? wilt thou say thou art higher than Christ, that thou art exempted from worship; for if thou art exempted from visible worship, and Christ himself was not, than it seems thou art greater, and hast more privileges than he; but thy blindness 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 than thou, for he was able to speak an infallible truth, and was able to confirm it with a visible sign, he was able to work miracles, and to speak with new tongues, and so art not thou, and yet thy words are higher than Paul's, 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 himself, and taught the gathering of Churches, and those were his ways that were in Christ Jesus; if thou wilt stoop so low as to look in, 2 Cor. 4. which thou canst hardly do, thou art bridled up so high with that golden chain about thy neck, called Mystery; but thou sayest, that the Apostle said himself, 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 refrain, for than thou must go out of the world; and so thou seest the word (not) doth imply something: for the word (not) and the word (nothing) are all one, and signify one thing; and so Paul was not sent to preach; that is, not only 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 hear news, Act. 14. 21. And yet they gave themselves to something else: the Apostle saith, Own nothing to any man, Rom. 13. 8. and yet we own 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 Idol is nothing in the world, 1 Cor. 8. 4. and we know that an Idol is something, though it be nothing in respect of God; yet it is something in respect of an Idol: and so the Apostle saith, He was nothing, 2 Cor. 12. 11 and yet we know he was something. Again, the Apostle saith, Be careful for nothing, Phil. 4. 6. and yet we know we must be careful for something: And we brought nothing into this World, and yet we know we brought something. The Laodiseans said, They had need of nothing, and yet we know they had need of something. And thus I have showed th●● that (not) or (nothing) implies the lesser, and not the greater; and though Baptism is nothing in respect of teaching, yet that doth not follow but that Baptism is something: And thus the Serpent is taken in his craft. 10. Those that have contemned a Visible Worship, have been most contemptible to God; what sayest thou to the Scribes and Pharisees? John came in the way of Righteousness, Matth. 21. 32. And they did not repent, nor were changed from their wickedness, that they might believe; for they rejected the counsel of God against themselves, and were not baptised; and how were they liked thinkest thou for their pains? 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 counsel 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 wickedness, for contemning 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 contemn 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 work miracles, and to speak 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 fullness 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. Again, 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 produce a better way than they walked in? canst thou find out a more holy way than they did? or canst thou find out a more soule-saving way? canst thou set forth a better Christ, and a better Gospel, and a more spiritual way? produce it if thou canst, and we will believe thee; but if thou canst not find out a better way than Christ and his Apostles have set forth; then what dost thou contend for, for a worse way? if thou canst not find a better way, then why dost thou forsake this? It is a sign thou art weary of serving God: who wilt thou serve next, but the Serpent and thyself; thou contemnest the Scripture and the way of the Scripture, that thou mightest serve the Devil, and thyself: how dost thou vilify Christ and his Apostles? surely thou art not of God, but of thy father the Devil, for his works thou dost: Canst thou find a better way than Christ and his Apostles walked in? canst thou find more spiritual men than they were, or more precious examples to follow, who were patterns of all goodness? was their way so carnal as thou makes it? what carnal honours and riches had they by walking in that way? what ptaise had they of the world? If their way were so carnal, as thou wouldst make it, then why did not all the world receive it? they are apt enough to embrace a carnal way for their fleshly advantage, thou needest not much persuade them what way is more contrary to all the world than the way of Christ, and his Apostles; whereby it doth appear 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 couldst thou know what visible or invisible meant, but by the letter of the word? or how couldst thou tell what worship meant, but by the word? doth not the letter of the word tell thee all things? did God ever speak to thee without a letter? then what word did he speak? God never spoke nonsense? but if he spoke without a letter, than he spoke nonsense: And thou wouldst 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 plain, and must learn thy letters plain, before thou canst speak plain; and I think thou hast hardly learned thy A, B, C, for thou canst hardly read plain, and yet thou dost despise the letter of thy Learning, for how wouldst thou know that God Created all things in six days, but by the Letter? and how wouldst thou know what God did every day, but by the Letter? and how couldst thou know that the Heaven was called Heaven, and the Earth was called Earth, but by the Letter? and how couldst 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 comest thou to know the names of the Creatures both in the Air, as the Fowls of the Air, and the names of the Beasts of the Field, with the Fishes in the Sea? how comest 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? Again, 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 Noah's flood, but by the Letter of the Word? and how dost thou know that Noah, and his Family were saved in the Ark, but by the Letter? and how dost thou know 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 Egypt, and came into Land of Canaan, doth not the Letter tell thee this, or else how couldst thou know it? and here I might be large, to teach thee to learn 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 comest thou to know there is a Christ, but by the letter of the Word? and how camest thou to know that Christ died, and risen again, and ascended into Heaven, but by the Letter of the Word? and how knowest thou what Christ died for, that he came to save Sinners, and to open a door 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 comest thou to know there is a Gospel, and Grace, Mercy, and Salvation held forth in this Gospel, but by the Letter? And then again, how comest thou to know that there is a Heaven, and a Hell, and that there shall be a Resurrection, and a Judgement, and that thou shalt rise at the last Day? How comest thou to know all these things, but by the Letter of the Word? sure hadst thou learned the Letter better, thou wouldst 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 Scholar to despise thy Master; How dost thou know that there is sin, but by the Letter? and that there is a Devil, and that the Devil and wicked men shall be punished for ever, and that the godly shall be blessed for ever? How comest 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 wisdom, and the Devil hath taught thee thy pride, and yet I wish thee better than thou dost thyself, for the Letter of the Scripture would feign keep thee, and yet I think the Devil will take thee. And yet I shall speak a word or two more for visible worship, for aught we not to serve God as well with our bodies as with our hearts? Can we ●erve God within; and the Devil without? sure no man can serve two Masters, for out of the abundance of the heart the mouth speaketh; for thou showest by thy words what is within; for as thy heart is, so are thy words, but it is a sign there is no worship in thy heart, because there is none in thy words; or else thou dost dissemble with thyself. Why ought we not as well to serve God in our Bodies as in our Souls? Will the worship of God hinder us? and why cannot we know as much in a visible way as thou dost out? Dost thou think that the Worship of the Gospel, and the Laws and Ordinances thereof, doth hinder us from knowing the mind 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 mind: 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 help us to know the mind of God; for the Promise is to such as walk in his way, and that he that doth his Will shall know his mind; and therefore it doth appear, that the Commands of Christ doth not hinder us from knowing the Mysteries of God: thou wouldst take us off of our obedience from serving of God, to serve the Devil; for the Devil hath deceived thee, and thou wouldst deceive; as thou wouldst bring us out of order into confusion, to walk in confusion like thyself; thou art of no Religion, and yet thou canst be of any; and thy Religion changes as oft as thy thoughts; thou art restless in thy thoughts, and restless in thy life, and also as restless in thy comforts; for thou art in Babylon, and the height of confusion, for thou livest a confused life, thou liest in confusion, and there thou livest; how long wilt thou walk in confusion? wilt thou not return into order lest thou die in confusion, and fall into the wrath and anger of Jehovah. FINIS. A Postscript to a Party called Seekers, or those that call themselves Madmen, which deny the Bible to be Scripture, or the Word of GOD. THE Devil hath always in all Ages sought to blind the eyes of the people, for he can fit himself for all Ages; and he is more subtle in this Age, then in other Ages; and the reason I conceive is this, because people are come to see further than they have done in former times into the word of God, and his worship▪ and therefore it is the subtlety of Satan in these days to seek to take us off all worship and to deny the Bible to be the word of God, and so teaches men to deny that there is any rule to walk by, but that every man may walk according to the dictates of his own heart, and as it seemeth good in his own eyes; and this is a pleasing bait to take the world with: and here the old Serpent doth prevail, and snares the sons of men; for this is the day he looks for, if he can take men off the word, that thereby they may deny all Scriptures, and all Visible Worship, than they will be his own children of the tribe of disobedience, begotten by the seed of the Serpent, and travelling towards the land of confusion, that they may arrive at the anger of God; and because the word is made so contemptible in these days, I shall endeavour for the strengthening of some, and the confirming of others, to give you some reasons, wherefore the things contained in the Bible, are the word of God. And first, by the works of Creation, it doth appear that this is a truth; for if the Lord hath taken so much care of the works of Creation to preserve them, do you think that his care will be less to preserve his Word? Doth not he magnify his Name, and his word above all things? Psal. 138. 2. And hath he not more care of his word with the letters and syllables thereof, then of the Stars of heaven? for if his care be so great to preserve the works of Creation; how much more shall his care be to preserve his Word? whereby his Name and Power might be known to all Nations. 2 If the Letter and Word of the Old Testament were not true, then what privilege had the Jews which the Apostle speaks of in Rom. 3. 1. 2. That unto them were committed the Oracles of God: now what praise is to the Jews, if their Oracles were not true? then they had little privilege above the Gentiles, which is so much spoken of; for if the Letter and Word be corrupted, than what was their privilege above other Nations? 3 These sixteen hundred years, and more, since the Jews have been cast off from being the Church of God, and have been scattered for their sins upon the face of the whole earth, and have been the greatest enemies to the Gospel of any people; and yet for all this, it cannot be proved that they have corrupted the Scripture, but that the Hebrew Text remaineth as it was in the Apostles days; and shall we think that they were less careful in former times when they were the Church of God? for they have been these many years so careful, that if any fault escaped the Scribe, that Book was not allowed to be read in their Synagogue, until it were corrected: for they have these rules, that if the Book of the Law want but a letter; or if the form of any letter be not perfect, it was for children, and not for Church. Maim in Sepher Torah C. 10. 4 What is 70 years to corrupt all Copies; when as a Copy written on Parchment as their manner was, will endure many 70 years entire? Jeremiah, with some Jews, remained a while in the Land; and Ezekiel, Daniel, with many godly men that were in Babylon, with Ezra that learned Priest, and Scribe, came with the people out of Babylon, and they had also other Prophets amongst them, as Haggai, Zachariah, and Malachi; and how do you think that the Word should be corrupted, having such a glorious company, both of Prophets, Scribes, and wise men? whereby it doth appear, that the Scripture is not corrupted, but doth remain the Word of God. 5 Doth not Christ reprove the Priests, and Scribes, with the Pharisees, for corrupting the Law by wrong interpretation, as you may see, Matth. 5. 15. and 23? Now it doth appear, if they had violated and falsified the Scriptures, that Christ would have reproved them for it; would not Christ have told them saying, you have falsified the Scripture? but he doth not, and therefore it doth appear that the Scriptures are true. 6 If the Scriptures of the Old Testament had been false, would Christ have exhorted them to have read the Scriptures, Luke 16 john 5. 2 Pet. 1? If they had been wrong, would not Christ and his Apostles have left a perfect Canon of the word to the Church, and to all the world? but we see that Christ doth confirm the Law in every point, Mat. 5. 18. And therefore it doth appear that the Bible is true. 7 It cannot appear that the Bible should be corrupted since, for besides the Apostles, there were many thousand of learned Jews, and the Churches of the Jews that came to profess the Gospel, Act. 21. 20. james 1. 1. and the truth being so gloriously planted, that it doth appear that the word could not be corrupted since. 8 It doth appear that the Bible is the word of God, because it holds out holiness more than any Book in the world; for there is no Book in the world parallel with it, in respect of holiness, whereby it doth appear that it is the word of God. 9 It doth appear that the Scriptures in the Original Text are the word of God, because they hold forth a selfdenying creature, more than any Book besides in the world; and therefore it doth appear that it is the word of God. 10 There is nothing in the world that doth discover the wicked ways of men more than the Scripture doth, and therefore it doth appear that it is the Word of God, because there is no Book more excellent to discover the wickedness of the Creature. 11 In respect of the matter of the Scripture, whereby it doth appear to be the Word of God, for there cannot be more glorious matter for the Creature to be centred upon, whereby it doth appear to be the Word of God. 12 The right justice and judgement in the Word doth make it appear to be the Word of God, in holding forth such pure justice and judgement as all the Books in the world cannot, nor do not hold forth the same, whereby it doth appear to be the Word of God. 13 Gods preservation of the Scriptures in all Ages doth make it appear that it is the Word of God, so as all the enemies thereof were not able to destroy it, nor yet are, although the Scriptures have had many thousands of enemies; and being so wonderfully preserved in all Ages, against all opposers, doth make it appear that it is the Word of God. 14 The Scriptures, or Bible doth appear to be the Word of God, because those things that have been prophesied of therein, have come to pass in all Ages, and things have fallen out in every Age according to their several Prophecies; and all this being so, doth make it plainly appear, that the Scriptures are the Word of God. 15 By the powerful effects that the Word hath wrought, and doth yet work upon the hearts and Consciences of men, as to avoid the evil, and to choose the good, doth make it appear to be the Scripture of God, in respect of the wonderful effects that have been wrought thereby in all ages. 16 It doth appear it is not the word of the Devil, because it doth discover his wicked names and titles, as also his wicked nature, with the terrible Judgements that are prescribed against him, all which doth make it appear that it is the Word of God; for most certain it is, that the Devil would never speak against himself, to judge himself, were there not a greater to discover and to judge him, which is the Word of God. 17 It doth appear that it is not the Word of man, because it holds forth the wickedness of the Creature; as also his eternal Judgement; and most apparent it is, that the Creature would never condemn himself eternally, were there not a greater to condemn him, which is the Word of God▪ And now because those that deny the Scriptures to be the Word of God, are grounded upon nothing but their own Dictates, which is the ground of their principles, whereby they say, they know all things; because they say, God is in them, and that they know that which God knows; therefore to the chiefest of these I shall prescribe some work, because they say, they know all things, to answer to these questions or queries: And, 1 Whether is that precept, enjoined by Christ, to go preach, and baptise? and if you say it is, then where, and when ceased? 2 Whether doth not the visible Creation hold forth a visible Worship? and whether shall a visible Worship cease until the visible Creation cease? etc. Richard Stookes. FINIS.