Heavens and Earth that appeare to us from whence came he but from Heaven and where was he but in a place of glory before these visible Heavens and Earth were made which shewes he was somewhere before in a place of glory that cannot be beheld with mortall eyes and which cannot be comprehended by a finall Creature and therefore it doth appear that there is a Heaven 3. Reason Is because we enjoy but the back parts of God for we can hardly behold his back-parts and how then should we behold his fore-parts how then should we behold him in his glory Again when Israel beheld the back-parts of God in the Mount his glory made them and Moses tremble and if his back-parts made them tremble how then should they behold his fore-parts and where do you think the face and presence of God is with that innumerable Company of Angels and heavenly Host would not the presence of one Angel make you tremble what then would his Host and what would God himself do for no man shall see his face and live Where is his presence his face and fore-parts and that Company of Angels that are allwayes in his presence but in Heaven a place of glory which shewes there is a Heaven 4 Reason When God hath appeared at any time to his People his appearance hath been more glorious then all the glory in the earth they have bin ashamed confounded in themselves as not being able to behold the glory of their maker either in himself or in his Angels whose appearance would darken all the glory of the Earth whereby it doth appear that the presence of God and his Angells must be somewhere the Earth not being able to bear their glory and where should they be but in Heaven a place of glory 5. Reason When the Lord hath spoken at any time to the People his word hath come down from Heaven as when he spake with Noah and with Abraham Isaac and Jacob he spake from Heaven and when he spake with Moses in the 3. of Exod. he spake from Heaven and when the Law was given in the Mount he came from Heaven as also when he spake unto the Prophets he spake from Heaven and also at the Birth of Christ from whence came that glorious Company of Angels but from Heaven and when there came a voice from Heaven saying this is my beloved Sonne and when the Heavens were opened and the Holy Ghost came upon the Apostles as also in the vision of Paul a light and a voice came from Heaven and much more might be spoken on at large if time would permit to shew that there is a Heaven where God is more glorious then he is in Earth 6. Reason That there is a Heaven doth appear from the desire of the people of God who looked upon all things below as nothing with their desires to seek after Heaven and desiring to leave this World and confessed that here they were strangers and had no abiding place but sought for a place in another World with desires to be desolved and to be absent from the body desiring to be clothed upon with their House which is from Heaven with their weariness of this World and desiring to leave it for a better doth make it appear that there is a Heaven 7. Reas The prayers of the Saints doth make it appear that there is a Heaven as in their prayers lifting up their thoughts their eyes and hands and all to Heaven from whence they look for comfort and might I not be very large in this in the practice of all the Saints but a word to the wise is enough 8. Reason The holy walkings of the Saints doth declare there is a Heaven by framing all their thoughts words and deedes in such a heavenly way that so they might be fitting themselves for such a Kingdom 9. Reason The Prophets do declare there is a Heaven in all their writings of which I shall speak a word or two of some as Deut. 3. 24. where Moses saith that there is no God in Heaven or Earth can do such glorious works as the God of Heaven and Solomon saith Lord heare in Heaven thy dwelling-place 2 Kings 8. 31. 34. and thy People pray and supplicate unto thee Lord heare in Heaven thy dwelling-place 2 Chron. 6. 30. and David saith The Lord looked down from Heaven upon the Children of men Psal 13. 2. and the Lord looketh down from Heaven and beholdeth all the Sonnes of men Psal 33. 13. and thy mercy O Lord is in the Heavens Psalm 36. 5. and God looked down from Heaven Psal 53. 2. but our God is in the Heavens Psal 115. 3. and his glory is above the Heavens Psal 113. 4. Thus saith the Lord the Heaven is my Throne Isaiah 65. 2. and thus saith the Lord can Heaven above be measured Jer. 31. 34. and there is a God in Heaven that revealeth secrets Dan. 2. 28. and he it is that buildeth his ascensions in the Heavens Amos 9. 6. for behold the Lord cometh down out of his place Mich. 1. 3. and thus you see the testimony of the Prophets that there is a Heaven 10. Reason Christ and his Apostles do declare that there is a Heaven when Christ taught them to say Our Father which art in Heaven Mat. 6. 9. and that you may be the Children of your Father which is in Heaven Mat. 5. 45. and how much more shall your Father which is in Heaven give them that aske him Mat. 7. 11. and flesh and blood hath not revealed this to you but my Father which is in Heaven Mat. 16. 17. for the Angels do alwayes behold the face of my Father which is in heaven Mat. 18. 10. And thus you see the Son doth affirm that there is a Heaven in these and many places more that might be brought And 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 â— 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 â—â— Reason Christs Ascension doth make it appear that there is a Heaven for where is Christ gone but into Heaven to rest in glory with the Father when he saith I go to my Father and I go to prepare a place for you John 14. 2. 12 and he ascended up into heaven Acts 1. 10. in the appearance of the Beholders whom the heavens must contain Acts 3. 21. being ascended farre above all heavens Ephes 4. 10. and so we look for the Son of God from heaven 1 Thes 1. 10. which at last shall shew himself from heaven 2 Thes 1. 7. even that Jesus that is passed into heaven Heb. 4. 14. and is such a high Priest who is set on the right hand of the Throne
attend the Apostles in their Ministry who were to set forth such a way to the world that was never before heard of neither can there be a more glorious way set forth or more glorious Ministers then Christ and his Apostles were to set forth a way to the World to walke in in future ages and therefore the Father even the God of Heaven and Earth did so honour the way of the Gospel with his Sonne and such glorious Miracles that were never acted before since the World stood whereby he did manifest his probation of their way And thus I have shewed you some reasons wherefore Miracles were on foot even to confirme the truth that Christ and his Apostles did set forth Now I shall also shew you reasons and grounds wherefore I conceive that Miracles are ceased which are these First We have received a sure word of prophecy to the which we do wel if we take heed 2 Pet. 1. 19. For a standing Word as the Gospel is is a more surer ground of Faith then all the Miracles in the world that our faith should not be built upon men but upon the Word of God which endureth for ever 1 Pet. 1. 25. For to ground our Faith upon miracles is but a rotteu foundation because when miracles cease our Faith must cease and so we stand at a great losse being built on so uncertaine a ground but it is not so with the people of God who are built upon the Rock and foundation of Christ and his Apostles their way being undeniable and by the which way we must be judged at the last day Secondly Another Reason is this Miracles were to accompany Apostolicall men in those Apostolicall times to set forth an Apostolicall way to the World which they were to stand to being so gloriously confirm'd with miracles by Christ and his Apostles as any way could be confirmed so that now to look for miracles is vaine except you look for a better way and better work-men then the former were which to do is to race the foundation of Christ and his Apostles Thirdly Because it cannot appear that after those Apostolicall times that miracles were on foot or that any after those times did work miracles neither Timothy nor Titus in their ordinary ministery nor any of the Ministers in the seaven Churches of Asia but were to looke unto the forme of sound Doctrine which they had received from the Apostles as you may see 2 Tim. 1. 13. which was the foundation of Christian Doctrine and practise whereon the people of God are to build in every age For other foundation can no man lay then Christ hath laid 1 Cor. 3. 11. And so it doth appear that after the Apostles times there was no looking for miracles for they knew the Gospell was as gloriously confirmed with Miracles as was possible to be Fourthly If we looke for miracles now what do we else but question the Doctrine of the Gospel and fly in the face of Christ and his Apostles to condemn them of insufficiency as not being able to set forth such a way for all men to walk in which is sufficient to save them if they believe in it and also of force to condemn if they do reject it But this is clear where the Apostle saith that Christ shall come in flaming fire to render vengeance against them that obey not the Gospel 2 Thes 1 8. Fiftly If we must have Miracles now to believe then why not Miracles also to confirm our belief and miracles also to keep us in the Faith which if so then we may cast off the Scriptures and build our Faith upon Miracles then if miracles cease we cease to believe and so if there be no Miracle there is no Faith if no belief then no salvation Sixthly If we must build our Faith upon Miracles and nothing be true to us in the Scripture till it be confirmed by a Miracle then how will you discern between a false â—â—racle and a true seeing that a pretender may do the like and so â—ou may take a false miracle for a true oâ— a true miracle for a false and so by the subtilty of the Devill you may be â—â—â— in strong delusions to deny all Sâ—â—pture to your utter damnation Seventhly Whether doth not this Tenent question the State of all our fore-fathers from the Apostles to this present time that their faith was in vaine and their salvation uncertain seeing they wanted miracles to confirme it to them and so were in a sad condition and the like I may say of you that stand so much for miracles what if you die before you enjoy a miracle to confirme the truth unto you and so build upon the sand is not your condition sad that your salvation should depend upon a miracle and so be damned 8. Whether doth not this Tenent set up the Pope and his Adherents who may say by this reasoning that he is in the right way and others in the wrong because they have miracles to confirm their way and thereby prove their Church to be true the Pope working a miracle every year whereby he doth perswade them that his way is right and all the wayes of others false because they have not miracles to confirm their way and therefore the Pope by this may plead that he is right and others wrong and so we shall justifie the generation of the wicked to confirm them in their wickednesse and condemne the people of God because they have no miracle 9. I may say to such as Christ saith to the Scribes and Pharisees under the Law They have Moses and the Prophets if they would not believe them neither would they believe if one should rise from the dead to work miracles and so I say we have Christ and his Apostles and he that will not believe the truth set forth by them confirmed before by miracles neither will he believe if one should rise from the dead and do all the miracles in the world 10. It doth appear that miracles are ceased because the Scriptures do declare that such as should work miracles in the last dayes should be false Prophets shewing signes and wonders and that Satan should come with all lying signes and wonders to draw men from the truth that they might believe a lye that all those might be damned who obey not the truth but obey unrighteousnesse 2 Thes 2. 9. 10. And this I believe is the Divels grand designe in these dayes to make men believe that the Scripture is not true without miracles to confirme it that thereby he may deceive the world and set up his own false miracles in stead of the true and this may be the reason why he puts it into the hearts of men in these dayes that miracles and dreams are above the word that thereby he might have them where he would and so deceive them with a false miracle as he doth the greatest part of the world at this day as the Turks who are
covenant Now the parties covenanting are the Father and Son for the Father strikes a covenant with the Son that he should teach all men and to do his will in declaring glad tidings to all the sonnes and daughters of men and to manifest his love to the world as you may see John 3. 16. so that if they do imbrace the grace and mercy offered them they may live and this doth appear by the words of the Father himselfe that this is truth for he saith As I live I will not the death of a sinner but that he live Ezek. 18. 32. and doth manifest the same in Isai 49. 6. where he saith That it was a small or light thing that Christ should be his servant to raise up the Tribes of Jacob and to restore the desolations of Israel but I will also give thee a light to the Gentiles and thou shalt be my salvation to the end of the earth to establish the earth and to cause to inherit the desolate heritages that thou maist say to the prisoners come forth and to them that are in darknesse shew your selves Isai 19. 6. 8. 9. And thus you see the Engagement of the Father For it is good and acceptable in his sight that he will have all 〈◊〉 to be saved and come to the knowledge of the truth 1 Tim. 2. 3. 4. and consulteth not that any man should perish but that all men should come to repentance 2 Pet. 3. 9. And for this end the Father hath inabled the Son with all sufficiency being full of grace and truth and giving all power into his hands whereby he might be the better inabled to do the same and thus the Father frees himselfe in giving all sufficient power unto the Son whereby he might teach all men and to performe the Covenant on his part and thus you see the incomprehensible love of the Father that he should engage himselfe thus unto the world that he would send his Son to be a Teacher to all the world so that this is the condemnation that light is come into the world and men love darknesse rather then light And so it doth appear that the Father is not wanting on his part to give light unto the Son that the Son might not be wanting on his part to give light to the world And then in the next place the Son strikes a covenant with the Father for these are the parties covenanting as you may see 1 Tim. 2. â— For there is one Mediator between God and man the man Christ Jesus who is called the â—â—gel of the Covenant And the Mediatour between God and man who strikes a covenant with the Father saying Lo I come to do thy will O God for thus it is written of me in the volume of thy book to do thy will O God Heb. 10. 1. And so the Son covenants with the Father to do his will For I came to do the will of him that sent me and to declare his mind to the world and so he teaches all men as he himselfe doth declare when he saith When I am ascended I will draw all men unto me John 12. 32. And these are the words of Christ who was never wanting to fulfill his word for he drawes all men as you shall see First By the Works of creation As the heavens declare the glory of God and the earth sheweth forth his handy-worke day unto day uttereth speech and night unto night teacheth knowledge and there is no place where their voyce is not heard for their line is gone through the whole earth and their words unto the end of the world Psam 19. 1. 2. 3. and thus you see Christ drawes all men by the works of creation every creature indeed being a Gospel-Teacher Col. 1. 23. For that which may be known of God is manifest in them even the eternall power of God and the Godhead so that they are left without excuse Rom. 1. 19. 20. so that Christ drawes all men by the workes of creation which are as a naturall eye to see the Sun Secondly Christ drawes all men by Gospel-manifestation and therefore the Gospell is to â—e preached to all Nations Mat. 28. and thâ—â—ery creature Marke 16. And they have not obeyed the Gospel is not for want of hearing for the sound of the Gospel is gone through the earth and their words unto the end of the world Rom. 10. 18. The Gospell being preached to every or in every creature as you may see Col. 1. 29. and therefore Christ himselfe doth declare that the Gospell must be preached to all the world as you may see Mat. 24. 14. for a witnesse to all the world before the end shall come And thus Christ is not wanting to preach the Gospell For as by the sinne of one man death came upon all men to judgement even so by the righteousnesse of one the free-gift came upon all men to justification of life Rom. 5. 19. For this is the command of God that all men should believe in the Son he that doth not maketh God a lyer because he believes not the record that God gave of his Son 1 John 5. 10. And thus you may see that Christ is not wanting on his part to teach all men For this was the end of his coming that all men through him might believe Thirdly He drawes all men by the spirits revelation which was prophesied of before that he would poure out of his spirit upon all flesh Joel 2. 28. and that all flesh should see the salvation of God Mat. 3. 8. 〈◊〉 that grace of God that bringeth salvation hath appeared unto all men teaching them Tit. 2 11. so that all men through him might believe John 1. 7. For he is the light of the world and the true light that lightens every man that cometh into the world John 1. 9. And thus he hath promised to do unto the worst of men as to the simple ones and such as delight in their scorning yea unto fools that hate knowledge and would have poured his spirit upon them had not they rejected it as you may see Prov. 1. 20. 21. 22. 23. 24. saying Vnto you Oh men do I call and my voice is to the sonnes of men but seeing I have called and you have refused I will also refuse you saith the Lord. And thus you see the truth of this thing now will you say that Christ is wanting to teach any man the way to salvation whereby he might be saved and if he be you will lay the fault in him which he doth deny saying This is the condemnation that light is come into the world and they love darknesse rather then light because their deeds are evill and will not come to the light John 3. 19. 20. And thus I have shewed you how Christ doth performe his part of the covenant in a word or two which is to teach all men whereby they might believe and imbrace the Gospell and lay hold of eternall life
his Being and for the further probation of this truth I shall come to the Confession of the Sonne who doth acknowledge the Father to be above all when he saith I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent And all things are given unto me of my Father Mat. 11. 25. 27. in doing nothing but by his Fathers appointment Luke 22. 29. and when he said Father into thy hands I commit my spirit Luke 23. 46. as also confessing that the Father sent him John 5. 36 37. doing nothing of himself but as he was taught of the Father John 8. 28. And thus you see the confession of Christ that he did nothing of himself but the Father that sent him gave him a Commandement what he should say and teach as you may see John 12. 49. 50. and when he said Loe I come to do thy will O God And thus you see the Sonne doth acknowledâ—â— the Father to be the onely true God And now I shall come to the testimony of the Apostles to confirme this truth in theâ—â— 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 â—â—â—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 Apoâ—â—e doth declare that to confesse the truth of this Doctrine is the way to salvation Rom. 10. 9. And thus the Apostles do acknowledge the Father to be the onely true God saying There are Gods many and Lords many but 〈◊〉 〈◊〉 there is but one God even the Father of whom 〈◊〉 all things 2 Cor. 8. 5 6. And then you have the confession of the Prophets and Christ and his Apostles that the Father is the onely true God which to know is life eternall And now I shall come to the third thing Thirdly It is life eternall to know the Father as he is the God of all being from whom all things do proceed and therefore there is 〈◊〉 like the Father amongst the Gods so wonderfull in power and in glory Exodus 15. 1â— For the Father is greater then 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 formed the dry land the Sea is his and he made it and the height and the strength of the Hills is his also Psa 95. 3 4 5. To him alone that doth great wonders who by his wisdom made the Heavens and stretched out the Earth above the waters and that made the great lights of Heaven which is the God of Gods and his mercy endureth for ever as you may see 136. Psa Who is the Lord of Hosts the God of Israel that dwelleth between the Cherubiâ—â— thou art God even thou alone of all the Kingdoms of the earth thou hast made Heaven and earth Isa 37. 16. and before him there was no God formed neither shall there be after him Isa 43. 10. For thus saith the Lord I am the Lord and there is none else for there is no God besides â—â— I girded thee thou hast not known me thou they may know from the rising and from the West that there is none besides â—â— I was the Lord and there is none else 45. Isâ— 5 6 7. And thus he is the true God he is the living God and an everlasting King Jer. 10. 10. that maketh the earth to tremble and the Nations shal not be able to abide his indignation the Gods that have not made the Heavens the Earth shall even perish from the Earth and from under these Heavens and so we have all one father for one God hath created us Mal. 1. 10. and thus you see that the Prophets do acknowledge the Father to be the God of all Being And now I shall shew you the testimony of Christ and his Apostles when Christ saith I thank thee O Father Lord of Heaven and Earth Mat. 11. 25. and all things are delivered unto me of my Father ver 27. and my Father is greater then I John 14. 28. and my Father is greater then all and I have kept my Fathers commands and abide in his love John 15. 10. and so you see the acknowledgement of the Sonne And now I shall come to his Apostles who do declare that God the Father 〈◊〉 Jesus of Nazareth with the Holy Ghost and much power for the Father was with him whereof they were Witnesses Acts 10. 48 49. that God the Father made Heaven and Earth the Sea and all things therein Acts 14. 15. ch 17. 14. being Lord of Heaven and Earth and al things therein and the Father of our Lord Jesus Christ 2 Cor. 11. 31. For though there be that are called Gods as there be Gods many and Lords many yet to us there is but one God the Father of whom are all things 1 Cor. 8. 5. 6. And thus you see that the Prophets and Christ and his Apostles do acknowledge that God the Father is the onely true God even the God of all Being and thus to know the Father is eternall life And now I shall come to speak of the Son for it is life eternall to know the Sonne as to know the Father the Sonne being the great Prophet of God and the greatest of all the Prophets and the greatest of the sons of men and above all men and Angels next unto God himself and thus to know the Son is eternall life 1. To know him in the promise being promised of long before he came by the Father himself that as he made a Covenant of works with the first Adam he would make a Covenant of grace with the second Adam which should be perfected at the coming of the Some that the love of the Father might be known to all the world the which love and grace was to be declared by the Sonne the chief Prophet of God who was to reveal the mind of God to all men in opening the Fountain of Gods love and mercy and for that cause he was much desired of before he came being the Sonne of the Fathers love in declaring the salvation of God of which salvation the Prophets have enquired searched diligently who Prophecyed of the grace to come searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before of the sufferings of Christ
and the glory that should follow 2 Pet. 10. 11. and thus Christ was promised of long before he came unto Adam and Noah as also to Abraham Isaac and Jacob and to Moses unto whoÌ„ the Father revealed the Son saying I will raise them a Prophet from among their brethren like unto thee and I will put my word into his mouth and he shall speak unto them all that I command him Deut. 18. 18. Acts 3. and as he was promised to Moses so also to the Prophets and thus to know him in the promise is life eternall 2. To know him as he was begotteÌ„ by the promise is life eternal for thus saith the Lord thou art my Son this day have I begotten thee for the Son was not born after the flesh but after the promise and mind of God and so the seed of grace was springing from the time of Adam till it came forth being begotten by the word of promise 3. To know him in his conception is life eternall being begotten by the immortall word all the promises compassing the Virgine about and the power of the most high overshadowing her Luke 1. 32. and so begat a holy seed Mal. 2. 15. So that that which was begot was a holy man Luke 1. 15. conceiv'd in the matrix or wombe of God being begot by the word of promise and born of the pure Virgin being conceived of the pure nature of God not borne after the flesh but after the Spirit or promise of God for the first man was of the earth earthly his Kingdom and power earthly and therefore his thoughts and mind earthly but the second is a heavenly man whose thoughts are heavenly being without spot or blemish or any worldly care but all for Heaven both in his thoughts words and deeds and therefore he was called the Lord from Heaven being able to conquer all the fleshly lusts and temptations of the world and therefore might rightly be called a Heavenly man and therein did exceed the first Adam And then again the first Adam was called the Image of God but the second Adam is called the expresse Image of the Fathers person whereby it doth appear that the second Adam is of a more glorious nature the first Adam being of a earthly nature the second Adam being of a spirituall nature the first Adam being set about earthly things and the second Adam being set about spirituall things And thus you see that Christ was begotten a pure man fit for all heavenly employment being of so glorious and pure a nature that he was able to aspire or ascend into Heaven for what should hinder him being every way heavenly and no way earthly in his nature and therefore he was able to walke upon the Sea and not be drowned as you may see Mat. 14. 15. and was able to passe thorow dores and stone Walls being so pure a man that there was nothing could hinder him from going into any place And thus it is life eternall to know the man Christ in his pure conception as he was a pure nature 4. To know him as he ascended into Heaven is life eternall for being a pure heavenly man he was able to ascend into Heaven for what should hinder him being a pure nature being a heavenly nature it was more naturall to be in Heaven then to be in earth for it is nothing but this sinfull nature that hinders us from Heaven but Christ having no sinne in his nature there was nothing could hinder him from ascending into Heaven Now that Christ did ascend into Heaven Now that Christ did ascend into Heaven doth appear for saith he No man hath ascended up to Heaven at any time but he that came down from Heaven which is the Sonne of man that was in Heaven and so Christ shows you that never any man did ascend to Heaven but himself but the man Christ went up into Heaven for he saith it and I dare not but believe it for his words are Spirit and Truth no man at any time but the man Christ John 3. 13. And I I came down from Heaven not to do mine own will but the will of him that sent me John 6. 38. For the Father takes him up into Heaven and revealed his mind and his will to him what he would have him to declare to the world and to manifest the Fathers love to all men if they did imbrace his doctrine and so the Father sent him into the world that he that believed in him should not perish And thâ—â— much doth the Sonne confesse when he saith Lâ—â— I came to do thy will O God And I came down from Heaven not to do my own will but the will of him that sent me And thus to know Christ is life eternall 5. To know him in his life is life eternall what he came to do and what he did First what he came to do and that was to do the will of the Father For thus it is written in the volume of thy book of me to do thy will O God Heb. 10. For the words that I speak are not mine but the words of him that sent me And thus you see the end of Christs comeing to declare the mind of the Father to the world which was a pure heavenly Doctrin all tending to grace and glory his Doctrine being all spirituall and to know him in his life as he was a pure spirituall man for all his thoughts were heavenly and his words and Doctrine heavenly and all his actions heavenly So that it might truly be said he came from Heaven being a man for Heaven and not for earth all his actions tending 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 iâ— eternall life 6. To know him in his death is eternall life all his life being a life of heavenly trouble 〈◊〉 of heavenly afflictions being in his life a patterne of all heavenly living So that the World had nothing against his person but against his doctrine for their envy against him was not in respect of his person but of his Doctrine for his person might have been free but for his Doctrine for his accuseâ—â— said he is a blasphemer and is worthy to die for he hath said he came from God and that he came from Heaven and that he was the Sonne of God and hath spoke against our Lawes and against Moses and hath said he is greater then Abraham and the Prophets and hath preached blasphemy and therefore he ought and is worthy to die and is not worthy to live and by our Law he ought to be put to death And for these Reasons they sought to destroy him and were never satisfied till they had got him into their hands and so to be revenged on him by smiting of him with their hands and scourging him with whips and rods with their mockings of him and spitting in his face and
man as we are and that this man Christ should be so gloriously exalted by God the Father to be the chiefe in his Councell to declare his mind to the world and that thereby the world might be reconciled to God by the man Christ in preaching mercy to us by a man as we are and in making a man to be a Mediatour between him and us to raise him gloriously from the dead and to give all power into his hands and to make him Lord of heaven and earth to set him at his right hand in glory and to center all mercy and judgement in the Son what greater favour could the Father of mercies shew us which is a sure testimony of our rising from the dead and of our glorification with him at the last day And in the next place I shall endeavour to reconcile some Scriptures that seem to contradict the truth of this Doctrine and the first is in Ge◠1. 26. Let us make man to the which I reply That there the Father speaks of his Word or Spirit by which he made all things For the Spirit of God moved upon the waters the witnesse of two is true as Deut. 17. 6. John 8. 17. And so the Spirit of God in the Scripture is distinct from God as in many places he might speak of the Angels as being familiar with him whereby they might shew their acceptance of that work being the great Counsell of heaven for he could not speak of the Son as in being at that time neither could he really be before he had a being or else the Father might speak in a two-fold relation when he spake of man to wit of the work of creation and redemption and so he might speak of the Son but any otherwise he could not Another Scripture is in John 1. 1. 2. In the beginning was the word and the word was with God and God was that word To the which I reply That in the beginning implies a tearm of time but God was before all time and that word was with God and so it was before it came from him for the word is the mind of God and came from the heart of God and was the power of God for by his word he made all things 〈◊〉 that sense it might be called God for 〈◊〉 a common name in Scripture as Idols are called Gods and men are called Gods as being of note and fame and the word being of that power might be called God though it come from the Father who is the God of all Gods And another Scripture is before Abraham was I am And to that I reply that Christ was before Abraham First he was before him in the promise And secondly he was before him in Gods account for God did account of his Son before Abraham and therefore Christ might well say before Abraham was I am being the Son of God himself And another Scripture is I and my Father are one which is true indeed that the Father and the Son are one both in mind and Doctrine the Son delivering the mind of the Father as I have shewed before but else the Son saith the Father is greater then I and I came to do the work of him that sent me Now another Scripture is this that he being in the form of God thought it no robbery to be equall with God and the express Image of the Fathers person and this is true indeed that the Son is said to be the form or likeness Picture or Image of the Fathers Person but you will not say that the Image or Picture of a man is the man for the express Image or Picture of a man is but his form and so Christ is the Image of his Fathers Person that is God by Office but not the Father himself and so the Son is the Image and the Father is the substance from whom all things do proceed being the essence of all things and the originall of all being And thus in a word as time would permit me I have endeavoured to give unto the Father that which is his and also to the Son that which is his the Son being the chief in the Court of the Fathers Majesty I shal desire to honour the Son who is so highly honoured of the Father for it became the Father of whom are all things by whom are al things to make the Captain of our salvation perfect through sufferings Heb. 2. 8. 10. Thou hast put all things under his feete in subjection for in that he put all things under him he hath left nothing that is not put under him but now we see not as yet all things put under him Heb. 2. 8. 10. CHAP. V. Of Heaven NOw I shall endeavour to speak of Heaven for that will be the glorious Heaven to arive at at the last day Now the Kingdom of Heaven is called another world when Christ saith neither in this World nor in the World to come and so it is another World for that is a heavenly World and this a earthly that World injoyes the presence of God and this the back parts that World injoyes the substance and this injoyes the shadow that is a World of spirit and this a World of flesh that a World of goodness this a World of wickedness that is a continuing World and this a fading World that is a World and Kingdom not made with hands but eternall in the Heavens And now I shall speak as plainly as I can a word or two of Heaven and first what Heaven is 1. Heaven is a place of glory where the face and presence of God is and where those glorious Angels are and all the heavenly Host above all created Heavens where God the Father was from all eternity and for the probation of this you shal have Dan. 7. 9. 10. Where the Father is called the ancient of dayes being indeed before all time and his Throne prescribed with that glorious heavenly Host that doth attend him for he is the high and lofty one that Inhabits eternity and dwelleth in the highest Heavens for thus saith the wise Solomon If Israel pray heare thou in Heaven thy dwelling-place 1 Kings 8. 39. 43. and Heaven is my Throne and the Earth is my Foot-stooll and Christ saith that in Heaven the Angells do alwayes behold the face and presence of his Father which is in Heaven Mat. 18. 10. and also the Sonne is entred into the very Heaven of glory it self Heb. 9. 24. there to remain till he come at the last day And now I shall shew you reasons that there is a Heaven 1. Reason Is from Gods eternal Being before all time he must be somewhere and his glory must be somewhere even in Heaven a place not made with hands 2 Cor. 5 2. a place of glory before all time and 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
host of heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shall fall downe as a leafe falleth off from the Vine and as a falling Fig from the Fig. tree Esa 34. 4. Lift up your eyes to the heavens and look upon the earth beneath for the heavens shall vanish away like smoake and the earth shall wax old like a garment and they that dwell therein shall dye in like manner Esa 51. 6. For behold I create new heavens and a new earth and the former shall not be remembred nor come in minde Esa 65. 17. And by all this it doth appeare that there shall be new heavens and a new earth for this Prophesie must be fulfilled before the comming of Christ whom the heavens must contain untill the restoring of all things that are written in the Law and the Prophets Act. 3. which the words of Christ seem to clear in Mat. 24. where he saith The Sunne shall be darkned and the Moone shall not give her light and the Stars shal fal from heaven and the powers of heaven shall be shaken And all this before the comming of Christ whereby it doth appeare that the Resurrection will not be untill there is a new heaven and a new earth For the Apostle saith The heavens and the earth which now are by the word of the Lord are kept in store and are reserved unto fire against the day of judgement in which the heavens shall passe away with a great noise and the elements shall melt with fervent heat and the earth also and the works thereof shall be burnt up And seeing all these things must be dissolved what manner of persons ought we to be looking for and hasting unto the comming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat as you may see 2 Pet. 3. 7. 10. 12. And by all this it doth appear that there shall be a wonderfull change before the comming of Christ an alteration in the heaven and in the earth and a purging of all things by fire and the old heaven and earth dissolved as not being fit to entertaine such a glorious judge and such a heavenly host because the heaven and earth are both polluted with sinne and therefore they must be burnt up and all the noysome scents and stinkes and evill vapours of corruption and all noysome scents and all things that are corrupted with sinne shall be dissolved and burnt up as not fit to entertaine such a glorious Judge and therefore there must be a new heaven and a new earth wherein dwels righteousnesse the first heaven and earth being not able to stand before his presence and therefore there will be a new heaven and a new earth as you may see Revel 21. 1. And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more Sea And all this is a preparation for the great Judge 4. When all these things are come to passe then this shall be the signe of the comming of the Sonne of man which will be apparent to all the world for then will the Lord Jesus Christ appeare from heaven with his mighty Angels in flaming fire 2 Thess 1. 7 8. For as the lightning commeth out of the East and shineth even to the West even so shall the comming of the Son of man be Mat. 24. 27. And all the wicked families that are upon the earth at that time shall mourne when they shall see the Son of man comming in the clouds of heaven with power and great glory and then shall the Lord Christ send his Angels with the sound of a great Trumpet to awaken all the Saints who shall be raised from their sleep by the sound of the great Trumpet and the Angels shall gather together all the Saints from the foure winds from one end of the earth to the other Mat. 24. 31. For those that have dyed in the faith of Christ shall rise first being awakened out of sleep with the voice of the Archangell and with the Trump of God and shall all be gathered together in a moment to meet the great Judge and to rejoyce in his glory and in their glorious deliverance being now to injoy his presence forever with all his glorious Angels and shall now come to be Judges of their enemies and sit down with the great Judge to judge all their enemies and therefore it is that the Saints shall rise first that they may lay open their grievances before the great Judge of all their great wrongs and bring in their evidences against the wicked for all their hard usage and cruel persecution of their enemies and the Saints shall be gloriously honoured at that day having the Judge on their side to their great joy and comfort and to the terror of their enemies 5. The Resurrection of the Saints shall be glorious in being raised out of the new earth and all the corruption burnt up and so are raised out of pure matter For it was sowne a corruptible body but it shall be raised an incorruptible body for as we have borne the image of the earthly so we shall also beare the image of the heavenly for it is sowne a naturall body and it is raised a spirituall body and this in a moment in the twinkling of an eye at the last Trump for the Trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 1 Cor. 15. 44. 48. 52. For this corruptible shall put on incorruption and this mortall shall put on immortality and when this corruptible shall have put on incorruption and this mortall shall put on immortality then shall be brought to passe that saying that is written Death is swallowed up in victory and thanks be to God that giveth us the victory through Jesus Christ our Lord as you may see 1 Cor. 15. 53 54. And then shall we be cloathed with our house which is from heaven 2 Cor. 5. 1. And then shall our vile bodies be changed and fashioned like unto his glorious body and we shall be like him as be is And thus we shall be raised in a glorious estate whereby we may be fitted for so glorious a Kingdom and such a glorious company as we shall injoy 6. We shall be raised in our likenesse for though our nature shall be more pure and glorious yet the purenesse of our nature will not take away the being of it as the purenesse of the Man Christ doth not take away his being to be a man nor the glory of his substance make his substance cease to be for the glory of the substance doth not take from but adds to the substance and so the glory of the man adds to the man but doth not take away his being to be a man And so though we shall be raised more glorious men yet we shall be
gloriously the Lord wil come to prepare a place for Judgement and how mighty and spacious it wil be even a mighty Valley which is not able to be expressed so spacious and so large that it might be fit to entertaine such a number that no man knowes but himselfe and thither shal all Nations be gathered to be judged as the Scripture seemes to hold forth saying Proclaime ye among the Gentiles prepare watre wake up the mighty men and let all the men of war come neare let them come up and here the Prophet shewes you what the Lord Christ wil say at that day saying Beate your Flow-shares into Swords and your Pruning-bookes into Speares let the weake say I am strong wherein Christ shews all Nations their weaknesses when they shal come before him to Judgement assemble your selves and come all ye Heathen and gather your selves together round about thither wilt thou cause thy mighty ones to come downe O Lord and thus the Prophet in this Verse holds forth the glorious appearing of Christ with all his Host and then shal all the Heathen be wakened and come to the valley of Iehoshaphat or the valley of threshing for there wil the Lord sit to judge all the Heathen round about for all their wickednesse is at the full Ioel 3. 9 10 11 12 13. for there wil the Lord â—â—ster â—p hiâ— great Army for his campe is very great and multitudes multitudes shal be in the valley of threshing for then the day of the Lord is neare in the valley of division or threshing and then shall the Sun and the Moone be darkned and the Starres shall with-draw their shining for the glory of Christ and his Angels shall darken the Host of Heaven and then shall the Lord the great Judge of Heaven and Earth roare out of Zion and shall utter his voyce from Jerusalem and the Heavens and the Earth shall shake for the Lord will number all his forces and then there will be the noyse of a multitude in the Mountaines a tumultuous noyse of the Nations gathered together and the Lord of Hosts himselfe mustereth the Host to see if there be any wanting for he will not misse a man being able to call them all by their names and then shall the Lord at that day sit downe in Judgement and all the Prisoners be shut up together as in a Prison and a wall of fire being round about them with that mighty guard of Angels to attend the Prisoners and after many dayes they shall be visited or found wanting being judged in order after their Ages and Generations and then shall the Moone be confounded and the Sun ashamed at the glory of the Lord his glory darkning all the Host of Heaven when the Lord of Hosts shall reigne in mount Zion and before his ancients gloriously 12. And lastly the question wil be how long this Judgement shal last and how long this great Judge wil be in judging all the world Now some conceive that it shal be in the twinckling of an eye but that is very unlikely to be for then how can Christ be said to sit upon the Throne and to sit in Judgement there can be but a little sitting in the twinckling of an eye Secondly some thinke it to be a naturall day that Christ shal sit in Judgement but that is but a small sitting to sit a naturall day for such a great worke as to judge all the world wil his glory no longer appeare in Judgement then for a day Shall not the great Judge of heaven and earth surmount all the Judges in the world in the time of his Judgement who can counter-pane him in Judgement for the time of his sitting he is no hired Judge he sits at his owne cost and charges and all his mighty company he cannot want any thing in the time of his sitting for all is his and therefore I conceive hee wil sit a longer time for one day with the Lord is as a thousand yeares and a thousand yeares as one day and therefore I conceive the Judgement shal be longer then some suppose even for a thousand yeares and for the proofe of the same I shal give you my Reasons 1. Because one day with the Lord is as a thousand yeares and a thousand yeares as one day 2 Pet. 3. and therefore the Judgement may be for a thousand yeares 2 Because it is called a great and notable day more gloriously noted then other dayes as wel in respect of time as in the great works of it and therefore by this day must be meant a longer time then a naturall day being called the judgement of the great day and the great day of his wrath for if the day was lengthened in the time of Joshua much more shal it be lengthened in the day of Christ Act. 2. 20. Iud. 6. Revel 6. 7. 3. Because the glorious comming of Christ shal darken the Sun and Moone and all the Host of Heaven for what is the light of the Sunne to the light of Christ from whence all light doth proceed and by this it doth appeare that Christ shal sit a longer time then some suppose and shal enlighten the earth with his glory and that all his enemies may see the glory and excellency of his person to the admiration of all the earth 4. Because he is said to sit in the Judgement and on the throne of his Majesty for the ancient of dayes shal sit and execute judgement as doth appeare for saith Daniel I beheld till the thrones were cast downe even all the glory of the wicked when the ancient of dayes did sit whose garment was white as snow and the baire of his head like pure wooll his throne was like the fiery flame and his wheels were like the burning flame a fiery streame issued and came forth before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him and the Bookes were opened and I saw in the night Visions and behold one like the Son of Man came with the clouds of heaven and came to the ancient of dayes and they brought him neare before him and there was given him dominion and glory and a Kingdom that all Nations and Languages should serve him an everlasting dominion which shall not passe away Dan. 7. 13 14. for thus saith the Lord Let the Heathen be awakened and come to the valley of Jehoshaphat for there wil I sit to judge all the heathen round about Joel 3. 12. and many Scriptures more I might bring to shew you that the great Judge must sit in Judgement to shew unto us that it is a larger time then some conceive by his sitting 5. The comming of Christ being so glorious that it shal darken all the Host of Heaven for the Sun and the Moone shal not give forth light being so glorious a light in place but shal be at a stand as amazed and confounded in themselves and all their light being but
as darknesse in respect of the great Judge for the Judge himselfe shall be their everlasting Light being indeed the great Court of Heaven more cleare then the Sunne for the light thereof doth darken the light of the Sunne and Moone which makes it appeare that this glorious Judge and this glorious Court of Heaven will not be so soone removed 6. The Bookes are to be opened and every man is to be judged according to those things that are written in those Bookes and there must be a time to open the Bookes and a time to judge and examine every matter and every person particularly according to his deeds whereby it doth appeare that the great Court of Heaven will not be so soone removed 7. The pleading of the Prisoners at the Bar doth make it appeare that the Court shall not be removed for the Prisoners at the Bar of Justice will plead and say Lord in thy name we have Prophesied and cast out Devills and done many wonderfull workes And when saw we thee in Prison or in sicknesse or hungry or naked or the like whereby it doth appeare that the pleading of Prisoners and the answerings of the Judge doth hold forth a longer time to us then we suppose to sit in judgement 8. If every Person should not be called to account in particular there might be some excuse in the Creature for then they might say I nor I was not judged but the Iudge will not passe over things so lightly for they are matters upon Life and Death 〈◊〉 upon eternall life and death and therefore â—â—oth appeare that the great Iudge will examine every man to the full with every particular thing and with so many Millions of thousands to be judged in particular doth make it appeare that the great Iudge cannot be so soon removed 9. Christ saith that the Apostles shall sit upon twelve Thrones and shall judge the twelve Tribes of Israel even such as are revolted from Iesus Christ and have rejected grace and mercy offered them in the Sonne and have shed the blood of the Prophets and Apostles through their wickednesse and therefore it doth appeare that Christ will make his twelve Apostles to sit downe upon twelve Thrones and they shall be the great Iury-men of Christ to give in their verdict for life or death and what they doe shall be approved of by Christ for the Iewes being a most wise and subtill people shall have the more able Iudges to deale with them and who are more fit for that worke then the Apostles who shall be the grand Iudges or the grand Iury to give in their evidences to the chiefe Judge against them and the Judge also consenting to their judgement For whose sinnes they remit they shall be remitted and whose sinnes they retaine they shall be retained And this being so it doth appear that the Court shal not be so soon removed Mat. 19. 28. Luk. 22. 30. 10. The Apostles shall judge the Angels and give judgement against them and when will that be but at the great day for they are reserved in chaines of darknesse untill the great day and then shall they appear before the Grand Jury who shall give their Judgement against them and deliver them to the chiefe Judge who shall passe sentence upon them for ever to be cast into the anger and wrath of the Almighty for this is the great day of judgement which hath been spoken of so long before which will not be ended in a small time 11. It is said that the Saints shall judge the world and that cannot be in a small time seeing there is so many millions of thousands to be judged with the examination of every particular action and yet they will not be idle all the time nor rejourne the Court like idle Judges for it shall be no night all the time of the judgement neither will they stir untill they have accomplished that great workâ— for I conceive there will be as much hastening of the worke as may be even round about the Throne and the twelve Patriarchs judging those before the Flood with the twelve Apostles judging those under the Law and the Ministers of the Gospel judging those under the Gospel for it is said The Saints shal judge the world 1 Cor. 6. 2. And al these great things cannot be done in a small time for all the Prisoners pleading at the Bar on the one side the Judges giving sentence on the other side with their examining of all causes doth make it appear that this great Court will not be so soon removed as some think 12. The Scripture doth declare that after the new heavens and earth are made that the Saints shall reign with Christ in abundance of glory which I conceive must be all the time of the judgement for it will not be before the new heavens and earth as the Scripture seems to hold forth but after the new heavens and earth and then will the Lord Jesus come and all the Saints with him and then shall the Saints reigne in glory even all the time of the sitting of the great Judge which I beleeve will be the account of a thousand yeares and about Jerusalem shall be the Throne of their glory and they shall be filled with the fulnesse of delight in all that time and then will the dwelling of God be with men and they shall be the new Jerusalem being cloathed with their house from heaven and God shall wipe away all teares from their eyes For there shall be no more death neither sorrow nor crying nor any paine for all their former troubles being passed away for Jerusalem will be more glorious then ever it was in the world before with her gates and wals most glorious and such a glorious City it will be as never yet was seen the glory of which place will enlighten both heaven and earth and shall darken all the host of heaven being a place for the Saints of the most High where they shall rest all the time of the sitting of the great Judge for this will be a new Jerusalem indeed a place of glory untill the great Judge hath finished his worke upon the earth and in this new Jerusalem of the Saints there shall be no Temple nor any worship injoyned for this will be all their work to offer up praises unto him that shall sit upon the Throne for the Father and the Son are the Temple of this glorious City and this City wil have no need of Sun or Moon for the Father and the Son will be the light thereof and all the Nations which shall be saved shall walk in the light of this City and there shal their glory be for the Gates of this City shal not be shut at all by day for there shal be no night and this wil be a glorious rest for the Saints all the fitting of the great Judge Re. 22. And then shall the Lord roar out of Zion and utter his voyce from Jerusalem
Grave but the smiles of God will bring me to Heaven and therefore it is better to dye 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 looke for a better for I desire to undergoe all the fury of Hell to have a Heaven My time is but short I desire to bid adiew to the world for what is the world but vanitâ— all the honours are but dishonours and all the riches iâ— but poverty all the joy is but sorrow and all the pleasure is but displeasure and had I no better comfort then 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 workes the better and so farewell Richard Stookes A Second CHAMPION to the TRVTH CHAPTER 1. Of working of Miracles ANd first I shall begin to speak of Miracles which so many dote upon in these dayes waiting for visible signes and some great Revelation and to them I shall say as Christ said unto the Scribes and Pharisees that the Kingdom of God cometh not with observation for they looked that Christ should come with abundance of earthly pompe and glory but Christ tells them they were deceived for the Kingdom of God consisted not of outward glory and excellency for saith he the Kingdom of God is within you it is more of substance then of shew more glorious within then without and the Miracles more inward then outward Miracles of a more spiritual nature to appear in the inward man to the beating down of every strong hold and therefore those outward miracles are swallowed up of inward miracles of a more glorious nature the one being a type of the other as the outward man was a type of the inward man and therefore my work shall be in this Chapter to shew you my reasons why I conceive that Miracles in a visible way aâ—e to cease in that age So that this is my meaning that the Miracles of Christ and his Apostles in a visible way were to cease in that age 1. Because Miracles were to testifie of Christs coming in the flesh and therefore when Christ came he came with signes and wonders as his casting out of Devils Mat. 12. 22. and Luke 11. 17. Of his healing the sick and curing them of their Diseases as you may see Mat. 15. 30. In giving sight to the blind and hearing to the death and speech to the dâ—â—â— making the lame to go as raising up the dâ—â—â— and all this he was to do to manifest himself to the World that he was the Christ Isâ—iâ—â— 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 shewing such signes wonders which were not before recorded least the world should take up to much time in the searching thereof and in doteing more upon his acts then upon the end of his coming John 20 30. 21. 25. As also further the Apostles were gifted for the same end to manifest Christ to be come in the flesh working miracles both before and after his ascensioâ— that thereby they might manifest to the World that he was the Christ and for that and they were promised by Christ to receive the gifts of the Holy Ghost Luke 24. 49. which was performed in Acts 2. 1. 2. The gifts of the spirit being powred upon them insomuch that they were able to speak infallibly to work Miracles and to speak with new Tongues and to understand all Languages under Heaven 〈◊〉 2. 6. Even for this very end that they 〈◊〉 〈◊〉 that he was the Christ both at 〈◊〉 and to the 〈◊〉 paâ—ts of the Earth Act. 1. 8. And thus the Lord granted signes and wonders to be done by the hands of the Apostles to give Testimony to the word of his grace Act 14. â— who did manifest to the world that all the wonders that they wrought were in the name and power of Jesus Acts 4. 10. shewing in their preaching that this was the end for which Miracles were on foote even to testifie of Christ Acts 2. 22. And this was one end for which Miracles were given to hold forth the coming of Christ 2. Miracles were to confirm the Covenant of grace which was to be established as firm as the first for when the first Covenant was given out it was ratified with signes and wonders for all the Mountaine was on fire and there were thunderings and lightnings and voices and so terrible was the sight that it made Moses the man of God tremble So terrible were the signes Heb. 12. 18. 19. 22. And thus you see the first Covenant was ratified with Miracles and so also was the second which is a better Covenant estableished upon better promises Heb. 8. 6. And also more glorious Miracles of a more spiritual nature for the Miracles of the first Covenant were more outward and terrible But the Miracles of the 2. Covenant are more inwardly 〈◊〉 comfortable which did accompany the Appostles in their Ministry confirming the truth by signes and wonders Mark 16. the last Act. 19. 10. 11. And thus did the Lord Jesus Christ himself also confirm the Doctrine of the Gospel with more Miracles then ever any word was before from the beginning of the World so that you may see that the Doctrine of Christ and his Apostles wanted not Miracles to confirm it God the Father also bearing witness with signes and wonders and divers gifts of the Holy Ghost Heb. 2. 4. That it might appear the Covenant was the more glorious and more excellent firm and sure being so wonderfully ratified and confirmed with Miracles And thus you see a second Reason wherefore Miracles were on foot even to confirm the truth of the Gospell Now a third reason wherefore Miracles were on foot was this even to confirm the calling and Ministry of the Apostles who were to lay the Foundation both for Doctrine and practise which the World was to follow in after Ages to the end of the World For we are built upon the Foundation of the Prophets Apostles Jesus Christ himself being the chief corner stone Eph. 2 20. In being the Authour both of their Doctrine and Practise and therefore you see it was requisite that Miracles should
deceived with the false miracles of Mahâ—â—â—â— wherein he hath deluded them to this present day through the devill and his instruments together with their false miracles wherein they are kept in blindnesse as also the Pope with the Latin Church deceiving the world and themselves with their false miracles which they much boast of whereby they judge their way to be right because the Devill and the Pope work miracles to confirme their way which indeed the Scriptures did foretel that the Latin Beast would deceive the world with his false miracles Revel 13. 13 14. But these spirits are the spirits of devils deceiving the Kings of the earth and the whole world Revel 16. 14. But the Lord will take that beastly worship of the Beast together with the Beast and the false Prophet with his lying spirit that wrought miracles to deceive the people and will cast them into the lake of his wraâ—h forever and ever Revel 19. â— Now there is some objections to be answered as Joel 2. where the Lord doth foretell that young men shall see visions and old men shall dream dreams and that that prophesie is in part to be fulfilled To the which I do reply with the words of Peter who had a more spirituall discerning then any in these dayes to discerne the truth of prophesies that that prophesie was fulfilled upon them when the visions of the Lord did appear unto them in Acts 2 1 2 3. who were the Lords young men who were to declare the minde of God to the whole earth and that being such a publick prophesie it was publickly fulfilled to perfect a publick work to the admiration of the beholders who were very desirous to know what was the meaning of those strange works and the Apostle flies to the prophesie of Joel for their refuge and tels them it was no more then what was prophesied of them and that they might now see that prophesie fulfilled Acts 2. 16. 17 18. and that those were the dayes that were spoken of before being glorious Gospel-times in which the Lord was to accomplish his promise that there might be nothing wanting to ratifie confirm the truth of the Gospell so that this prophesie being extraordinary 〈◊〉 doth appeare by the Apostlâ—â— words if any do pretend in these dayes the like revelations they must also shew the like effects which I think they cannot 10. I shall speake a word or two of Gospell-visions whereby it will appear that that there are no such visions in these dayes and first those visions did appeare in aâ—visible manner to the sight of the beholders Luke 3. and Acts 2. and then secondly they were able to confirme what was revealed in the vision to them by a visible signe or wonder and thirdly they were able to speak in an extraordinary manner to convince the gain-sayers and fourthly those visions were for the truth and not against it so that from hence I conclude that the cause is taken away because the effect ceaseth for if they prove the like visions they must also prove the like visible manifestations or else they are false visions And as for the dreamers there spoken of you may see that was fully fulfilled in those dayes in the Scribes and Pharisees those old and ancient Doctours of those times who stood dreaming as men amazed when they beheld the Lord Christ and his Apostles the mirrour of the world to preach such glorious doctrine accompanied with such glorious miracles and their doctrine being so strange and rare and so unanswerable preaching with such authority and so mightily convincing the gain-sayers the Doctors also themselves being so wonderfully confuted that we may truly say That they were in a dream or trance whereby the prophesie was truly fulfilled 2. Object is in Marke 16. These signes shall follow those that do believe So that hence they do inferre That there is no true Gospel-Preachers but such as work miracles which if this be true then there is no faith in England because no true Ministry for faith comes by hearing Rom. 10. 17. even by hearing the word preached and how shall he preach except he be sent so that if there be no Preachers there is no faith then there is no salvatioÌ„ for if the Ministry of faith cease then faith must cease which if so then to what purpose do your Ministers teach seeing they work no miracles so that by this Tenent both you and your Ministers are in a false way And further if our salvation depend upon miracles would God have been wanting think you ever since the Apostles time to have sent them into the world to have perfected their salvation to the full for certainly if we could not have been saved without them God would never have been wanting to have sent them But God had so fully before confirmed the Gospel with such Ministers and Miracles which is sufficient to confirm the truth in all Ages 3. Objection But we have been in a great confusion for many hundred of years together ard in a great confusion amongst us to know the truth and how shall we know without a miracle to confirm it to us To the which I reply and how shall we know the truth by a Miracle seeing a pretender may do the like and so you may take a false Miracle for a true or how will you prove that your Miracle to be true if not by the word or else it may be false for ought you know must not the word try your miracle whether it be true or false and therefore to the Law and to the Testimony if they speak not according to that they are in a false way Isaiah 8. for the word of the Lord is powerfull and sharper then a two-edged Sword Heb. 4. 12. to pierce through all the false wayes of men and to cut in peeces all false worships whatsoever and it is a searcher of the heart and a tryer of the raines to search into all the hearts of men and their actions to judge them according to their works 2. Who must end all contentions must not the word which is able to satisfie all doubts and to direct us in all our wayes and what need we fear having so glorious a Guide as the Gospel is can you find a better Rule to walk by or a better Guide to lead you which is the Resolver of all doubts for if the word cannot satisfie you who can And now I shall speak a word or two for the word of my God for where will you find a Christ but in the word and where will you find the promises of Christ but in the Word doth not the Word hold forth Christ to you and holds forth the promise to you doth not the word shew you the way of life if you would know what Doctrine is right doth not the word shew you what Doctrine and what worship you ought to observe doth not the word hold forth unto you holiness and unholiness life and
and our Children and thus the learned Doctors slew the Lord of life rejoycing at his death with mocks and scornes like hellish Doctors and thus you see the Lord himself was dealt with for preaching the Gospel and therefore Christ doth tell his Apostles that they should be hated of all men for his names sake Mat. 10. 22. and now you shall see how his Apostles were persecuted for preaching the Gospel not to speak of their troubles before Christ was put to death but also after as before his death how many times were they in trouble with their Master both by Sea and by Land what straits were they put unto at his death when they were all forced to flie and leave their Master in the mouth of hell who can express their grief in that condition as also after his ascension how were they persecuted when Peter and John were put in prison Acts 4. 3. for preaching the Gospel being scourged and beaten Acts 5. 40. and commanded to preach no more in the name of Iesus and also the killing of Steven stoneing him with stones Acts 7. Together with the killing of Iames with the Sword as Acts 12. and putting Peter in prison and what shall I say of Paul who was persecuted on every side being stoned whipped and imprisoned with the report of the Apostle himself saying they were led as sheepe to the slaughter Rom. 8. 36. and were troubled perplexed persecuted and cast down and bearing in their bodies the sufferings of Christ 2 Cor. 4. 8. 9. 10. The Apostle himself being in the depth of troubles as you may see 2 Cor. 11. where he doth relate that he was in labour more abundant in stripes above measure in prisons more frequent in deaths oft five times of the Jewes receiving 40. stripes save one thrice beaten with rods once stoned thrice suffering Shipwrack and a night and a day in the deep and many suffering more which are related as you may see 2 Cor. â—â— 16. 17. and all this he suffered for Christ and his Gospel to shew to all the World that the Ministers of the Gospel have been a persecuted Company in all ages and who were the greatest persecutors in the dayes of Christ and his Apostles was it not you hellish Doctors and Rabbies with the rabble of Priests and high Priest were not you the chief to condemne Christ his Apostles of false Doctrine and chiefest in Councel to act against them that you might fill up the measure of your sinnes and so fall into the anger of the Almighty by doing what you could to hinder the passage of the Gospel and shall not the Gospel condemn you for this at the last day and doth not this resemble our times for who are the greatest persecutors of Christ and his Gospel in these dayes are not you Priests learned Rabbies and do not you follow the steps of your Forefathers to fill up the nature of your sinnes iâ— persecuting the Gospel and the true wayes thereof by your councel and acting what you can against the truth so that you have been a cause wherefore so few have believed and obeyed the Gospel by seeking all meanes you can to persecute all such aâ— would imbrace 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 imbraced and obeyed the Gospel is this even because the wayes of the Gospel are counted heresie and such as profess the Gospel are counted Hereticks and thus it was in former times even against Christ and his Apostles Oh how did the High Priest Scribes and Pharisees bestir them will the learned Doctors bestir them Iohn came neither eating nor drinking and ye said he had a Devill the Lord Christ came eating and drinking and ye said behold a gluttonous man a friend of publicans and sinners and thus you railed against the Person and Doctrine of Christ accusing him of heresie and saying he was a blasphemer and had a Devill and cast out Devills by the name of Beelzebub and were not these your words against the Lord Oh you learned Rabbies accusing the Apostles also that they were ignorant fellowes Acts 4. and forbidding them to preach any more in the name of Christ and seeking all meanes to destroy them by your hellish Councel in saying their Doctrine and Teaching was false and that they did but delude the People how did you Scribes and Pharisees raile against the famous Apostle Paul that glorious Preacher of the Gospel did you not say he was a deluder and turned the World upside-down that his Doctrine was false that he was a Heretick and preached Heresie though his Doctrine were a glorious truth even the Gospel of Christ as you may see in his answer to that hellish crew saying that way that you call Heresie so worship I the God of my Fathers Acts 24. 14. Oh you High Priest and you Eldeâ—s were you not ashamed to accuse Christ and his Apostles of false Doctrine how will you answer it in the day of Gods anger and thou Orator named Tertullus how bravely didst thou act the Devils part in accusing of Paul and his Doctrine calling him pestilent fellow and a mover of sedition throughout the World and a Ringleader of Sects and Heresie shall not that Gospel that Paul taught judge you at the last day how willy on plead then at the Bar of justice when the Gospel shall be your judge And thus you see the reason wherefore so few imbraced the Gospel in those times because the way of the Gospel was counted Heresie and doth not this resemble our times are not Gospel-wayes called Heresie and such as profess the Gospel Hereâ—â—â—â— 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 perswade the people as the Scribes and Pharices did that the way of the Gospel is Heresie railing in their Pulpits like furies to put the people in fear least they should obey the truth and stirring up the great ones also to fright the people with their Bulls and therefore it is that so few believe and obey the Gospel 9. Reason is Because the Gospel holds forth separation that Gods people ought to be a separated people in respect of worship from all the people in the Earth which is a way that most men abhorre and therefore it is that so few obey the Truth becaâ—se separation is a hainous thing in the Worlds Eye though it be a Gospel-truth as doth appear 2 Cor. 6. 14. where we are commanded by the Lord to separate and the Reasons given First that we be not unequally yoaked together with unbelievers for what fellowship hath the righteous way of the Gospel with an unrighteous way and what concord hath the Gospel of light with the way of darknesse or the way of Câ—rist with the way
of the Majesty in the heavens Heb. 8. 1. and is entred into the very heaven Heb. 9. 24. And thus you see it is very clear that there is a Heaven 12. Reason The coming of Christ at the day of judgement doth make it appear there is a Heaven for where is he but in Heaven and from whence comes he with that glorious Company of Angels but from Heaven Mat. 25. 31. when the Trump shall sound and the dead shall rise the heavens shall melt and the Earth shall tremble and the Mountains shall flâ—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 Goaâ—es and shall say unto those on his right hand Come ye blessed of my Father receive a Kingdom prepared for you from the foundation of the world Mat. 25. 34. And what Kingdom is this think you but Heaven and what place is this but a place of glory and Christ saith I go to prepare a place for you that where I am there may you be also Iohn 14. 3. And when Christ who is our life shall appeare then shall we appeare with him in glory and when this house shall be dissolved we shall have a Kingdom eternall in the Heavens 2 Cor. 5. 1. and our treasure is laid up in Heaven Col. 1. 5. when wâ— shall receive that incorruptible inheritance which is undefiled and that fadeth not away which is reserved in heaven for us 1 Pet. 1. 4. And thus you see it plain that there is a Heaven And now I shall shew you further in a word or two what Heaven is and first it is a place as I shall prove by scripture it is the Throne of God 1 Kings 8. 27. 2 Chro. 6. 18. Isa 66. 1. And therefore he reigns and sits upon the Throne of his holinesse Psa 147. 8. And Behold the Lord cometh forth of his place and will come down and tread upon the high places of the earth Mic. 1. 3. And Christ saith it is a place prepared Go receive the Kingdome prepared for in my Fathers house are many Mansions John 14. 1. and the Apostle saith it cannot be moved or shaken Heb. 12. 27 28. And thus you see that Heaven is a place Secondly It is a place of glory where we shall enjoy the fore-parts of God that is we shall see him as he is and shall enjoy his face and presence as he is in his glory unspeakable which cannot be exprest with the tongue of men and Angells to shew you that glorious Majesty with the glorious presence of the Sonne being ascended with that heavenly host in glory unexpressable Thirdly It is a place of honour where we shall be Crowned and made Kings to reigne with him for ever and be Crowned with everlasting Crowns upon our heads and enjoy the glory of the highest Majesty being honoured of Angells and all that Heavenly guard and shall be Priests of the most high God to offer up praises to him that sits upon the Throne and to the Lamb for ever and ever for all the honour in the foot-stoole is but a type of the hnour that we shall injoy in the Throne Fourthly It is a place of heavenly riches For eye hath not seene nor the eare heard neither can the heart of man conceive the glory of that place all the riches upon the earth being but a Type and shadow of the heavenly riches where the creature shall injoy all the fullnesse of God and shall have more then heart can wish or desire for if God be so rich in his foot-stool what is he in the Throne Fifthly It is a place of joy where is fullnesse of joy for where should we rejoyce but in the presence of God where we shall come to enjoy all the fullnesse of God with joy unspeakable and full of glory to joy in the Father and in the Sonne in Saints and Angells who can expresse that joy but those that enjoy it to enjoy such a company to be in such a glorious condition all the joy in the world being but a Type thereof Sixthly It is a place of peace for there will be no opposition in the Throne What enemy dare appear there Do not all his enemies tremble before him and are afraid to approach into his presence and shall not all his enemies be destroyed before that time when the Saints shall enjoy their rest What glorious peace shall be their peace with God and Christ with Saints and Angells even the peace of God that passeth all understanding Seventhly It is a place of pleasure and delight the desired Haven of the Saints which they have so much longed and sought after to be in the substance of pleasure and delight where is fullnesse of pleasure and joy for evermore being a place of all heavenly glory enjoyment beyond the apprehension of a weak creature to conceive or apprehend Eighthly In respect of that glorious comâ—â—â—y to enjoy the presence of God the Father and of Christ the Sonne with that glorious traine of Angels with Abraham Isaac and Jacob with Moses David and Salomon and in a word with all the glorious Prophets and Apostles and with all the people of God that ever have been or shall be in all ages What a glorious Communion will there be at that time to have fellowship with so glorious a company with sweet knowledge and acquaintance with them and enjoying their company for ever in all spiritual pleasures and delight Ninthly It is a Heaven of glory for ever and ever for the glory shall never end nor their joy shall never be diminished but they shal reign with God for ever ever in the fulness of his glory there to behold his presence to joy and to rejoyce in his greatnesse and in the glory of his Majesty for ever and ever CHAP. VI. Of Hell THere is some that say there is no Hell but they might as well say there is no God nor no resurrection nor Judgement but how will such persons answer this one day before the Judgement-seat of this great God and I may say of such except they trun from this their wicked tenent as Christ said Oh ye Serpents and generation of Vipers how can ye escape the condemnation of Hell for if there be no Hell then we may live as we list but such do in their hearts believe there is no God or else they must acknowledge a Hell and therefore I shall endeavour by the assistance of my God to prove that there is a Hell and I shall use this method first shew what I meane by Hell and then I shall prove that there is a Hell Now Hell is a place of condemnation or a deprivation from the presence of God of Christ and of grace and glory for Christ saith He that believeth not is condemned already and Tophet is
that commeth judgement and therefore it is cleare that there is a Resurrection 4. Thy conscience will tell thee O vain man that there is a Resurrection for doth not thy conscience tell thee that thou must one day give account for all thy vaine thoughts words and actions and that thou must appear before the great Judge examine thy conscience and it will tell thee and bee as a thousand witnesses against thee thou hast the testimony within thee that will testifie against thee that there is a Resurrection and judge thee one day if thou continuest in that wicked opinion thy conscience will tell thee at thy death there is a Resurrection thou canst not one day stop the mouth of conscience when it shall come and witnesse against thee for all thy wicked acts And thus you see it is clear that there is a Resurrection and now I shall speak a word or two when it shall be 1. But now for the set day or houre of this Resurrection or Judgement it is too high for a finite creature to know For it is not for us to know the times or seasons that the Father hath put in his owne power Act. 1. 7. For of that day nor houre knoweth no man no not the Angels nor the Son himselfe till it be revealed to him Mat. 24. 36. And therefore I shall not dare as some have foolishly done to prescribe or set forth the day of this Resurrection or Judgement 2. The Fathers and learned Doctors of the times in former ages have conceived this day of the Resurrection or Judgement to be at the end of six thousand yeares but this is but their judgement and I shal also under the favour of the Learned give my judgement as desiring to see further because God hath promised to manifest more light in the latter dayes and also because I stand upon the shoulders of my fore-fathers and therefore may see further Now I conceive that as God was six dayes finishing the workes of Creation and the seventh day was a Sabbath of rest that there is a glorious spirituall meaning in all this or else God could as well have finished his workes in one day as in six and therefore there must be some other meaning in all this which I conceive to be this That as God the Father was six dayes labouring in the workes of Creation and finished his workes in six dayes and rested the seventh day it holds forth thus much That the sonnes and daughters of men with the creatures also should bee in commotion and hard labour for six thousand yeares and that in these six thousand yeares he will end all war and strife and that within these yeares he will shake all Nations Hag. 2. 7 8. and will overthrow the pride and vain-glory and false confidence of all Nations and will shake them off their fleshly glorying and beat downe all their strong holds and every fenced wal Esa 2. and all Nations shall lye open and naked and shall have their fill of fighting and shal see their vanity and shall desire to be at rest and shall beat all their weapons of war in peeces and there shall be a spirit of love and union established in all Nations neither shall they learn warre any more but every man shall sit under his own vine and under his own fig-tree and none shall make them afraid for the mouth of the Lord hath spoken it Esa 2. Mic. 4. and then shall the fulnesse of the Gentiles come in and the Jews shall be called and the glory of the people of Israel shall be set up and they shall injoy their former inheritances to wit the Land of Canaan and all the glory thereof and the Lord will end the hard labour and travell of all Nations and all Nations shall sit downe at rest And this I beleeve the Lord will doe in the six thousand yeares for he hath seen the sore labour and travell of all Nations and of every creature and he doth intend to give them a Jubile or Sabbath of rest and the seventh day or seventh thousand yeares will bee a rest to all Nations and to every creature from that sore labour and travell and all pride and covetousnesse shall be done away in those daies and the desire of all Nations shall come to seek the Lord and to seek the wayes of Sion and the Lord will extend peace to all Nations like a mighty River Esa last Revel 21. v. 22. And the Lord shall speake to the heaven above and to the earth below and all fruits of the earth shall come in abundance and there shall be a fulnesse of all the fruits of the earth for the Winter shall be like the Summer and fulnesse shall be upon all the earth for it is the Lords Jubile or Sabbath of rest to all Nations 3. This Resurrection shall bee at the last day in the last age or generation when the number of Gods account is up and the last generation shall be brought up for that is the number of Gods account when the last generation is on foot For the Gospell must bee preached to all the world for a witnesse to all Nations and then shall the end come Mat. 24. 14. For it doth not appeare that Christ shall not come untill the restauration of all things that are written in the Law and the Prophets and that there shall be a new heaven and a new earth and a refining of all things before his glorious appearing with that glorious company and heavenly host whom the heavens must containe untill that time till all things be refined as you may see Act. 3. 20 21. For it doth appeare that the Resurrection shall not be untill the new heavens and new earth and that they shall be refined and come forth of the new earth and that we shall not rise before doth appeare by Scripture which saith That man lyeth downe and riseth not till the heavens be no more or dissolved they shall not awake nor be raised out of their sleep Job 14. 22. And of old hast thou laid the foundation of the earth and the heavens are the work of thy hands and they shall perish but thou shalt stand and they shall all of them wax old as a garment and as a vesture shalt thou change them and they shall be changed as you may see Psal 102. 25 26. For the stars of heaven and constellations thereof shall not give their light the Sun shall be darkned in his going forth and the Moon shall not cause her light to shine Esa 13. 10. For the windows from on high are open and the foundations of the earth do shake the earth is utterly broken downe the earth is cleane dissolved the earth is moved exceedingly the earth shall reel too and fro like a drunken man and shall be removed like a cottage and the transgression thereof shall be heavy upon it and it shall fall and not rise againe Esa 24. 18 19 20. And all the
and the heavens and the earth shall shake but the Lord will be the harbour of his people and there shall we know that he is the Lord dwelling in Zion his holy mountaine then shall Jerusalem be holy nor there shall no strangers passe through her any more and it shall come to passe at that day that the mountaines shall drop downs new wine and the bils shall flow with milke and all the Rivers of Judah shall flow with waters and a fountaine shall come forth from the house of the Lord and shall water the valley of Shittim Joel 3. 17 18. For in the middest of this City new Jerusalem shal proceed from the Throne of God and of the Lamb a 〈◊〉 River of water of life in the midst of the street of it and on the other side of the River there shal be a tree of life which shal have twelve manner of fruits and yeelding her fruit every month and the leaves of the tree shal be for healing the Nations of all their spiritual griefe for there shal be no more cryes amongst the Saints but the Throne of God and of the Lamb◠shall be in this glorious City and they shal serve him and there they shal see his face and presence and his name shal be in their foreheads the honour of their glorious profession and in that City there shal be no night and there the Saints shal reign in a glorious manner for it is the great day of the great Judge in which there shal be no darknesse And thus wil the Lord Christ prepare a glorious place for the Saints such a glorious City as cannot be expressed where they shal gloriously reigne in all spiritual pleasure and delight which is not able to be expressed for there wil the great Court of heaven be while the great Judge is upon the earth to shew forth his wonderful glory while he sits in judgement until the great Court shal be broken up for Jesus Christ shal sit upon his glorious Throne and al Nations shal be gathered together before him and he shal seperate the good from the bad and wil set the sheep on his right hand and goats on his left hand and when the great Trial and Judgement is passed upon all the wicked then shall he send them to their place saying Goe ye wicked and cursed ones depart from me into everlasting fire prepared for the Devil and his angels and then shall they goe into everlasting punishment for ever and ever where the worme never dyes nor the fire never goes out Mat. 25. 41 46. And when Christ hath done his work upon the earth then shall that glorious Court be broken up with glorious triumph and glory which is not able to be exprest and then shal they al return unto the place prepared for them far above all heavens for then shall the great Judge of heaven and earth returne from whence he came with all his glorious heavenly host far above all heavens into the heaven of heavens there to remaine for ever and ever and so the whole Creation shall injoy the footstool Rom. 8. 19 20 21 22 and the Saints shall injoy the Throne for ever and ever And thus I have spoken a word or two as my time would permit me of the Resurrection CHAP. X. Of Visible Worship THe wise Solomon saith That the full stomach loatheth the hony comb his saying is made good in this Age for never was the word of God more plentifull nor never more contemptible then it is in these dayes but what brings a loathing but a fulnesse and what brings contempt but plenty are not many fatted up in these dayes to the day of slaughter they are full but not of goodnesse for that would make them see their wants who is more proud of grace then he that hath least and who is more humble then he that hath most how many in these dayes are rapt up in spirituall pride and boast of more then they have and yet improve not that they have many say they are full that are empty and yet they boast as if they were full who is worse then he that thinkes he is best he saith he knoweth when he is ignorant he saith he seeth when he is blinde he saith he is full when he is an hungry and he saith he wanteth nothing when he wanteth all things he saith he is rich when he is poore And this is the condition of a spirituall proud man It was spirituall pride that brought the Devills from heaven to hell and there is many in these dayes that are sicke of this disease when all the Devills snares faile yet here he takes the Bird the Devill is more subtill then man and yet he makes man more wicked then himselfe for the Devils durst not deny the Scripture but he begets a worse childe then himselfe and when he hath done so he laughs at his folly he talkes of high attainments if they breake the Command they shall be as Gods but he knows when they doe transgresse they shall be as Devils he tells men when they disobey they shall be highest but he knoweth when they disobey they shall be lowest he tells them if they will obey him they shall see but he knows if they doe obey him they shall be blinde he tells them that obedience is nothing but he knows disobedience is something he saith obedience will not save thee but he knows that disobedience will damne thee he saith the Scripture is not true but he knows he is a liar he saies thou needest not serve God but he knows thou shalt be damned if thou dost not he saith thou needest not shew any visible obedience but he knows if thou dost not thou wilt shew a visible disobedience he tells thee that Christ hath done all for thee thou needest not doe any thing but he knows thou shalt not be saved except thou doe something he tells thee thou needs not keep al the Commands but he knows if thou break one thou art guilty of all he tels thee that some Ordinances are carnall but he knows that thou art carnall he tells thee it is nothing to breake some Commands but he knows it is something to breake any Command he tells thee thou art higher then obedience but he knows thou art in the highest disobedience he tels thee that all shall be saved but he knows that the greatest part shall be damned he tels thee there is no glory but in this life but he knows thou shalt finde punishment in another he tels thee there is no heaven but he knows thou shalt find a hell he tels thee there is no Resurrection but he knows thou shalt finde a Judgement he tels thee there is no Judgement but he knows thou shalt finde a punishment he tels thee that God acts all thy actions but he knows thou art a liar he tels thee that God acts all thy good acts and yet he knows thou shalt be condemned for not