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Goſpel-Glory PROCLAIMED BEFORE THE SONNES OF MEN, In the Viſible and Inviſible Worſhip of GOD.

WHEREIN THE MYSTERY of God in Chriſt, and his royall, ſpiri­tuall Government over the ſoules and bodies of his Saints, is clearly diſcovered, plainly aſſerted, and faithfully vindicated, againſt the Deceiver and his Servants, who en­deavour the Ceſſation thereof, upon what pretence ſoever.

By EDWARD DRAPES, an unworthy Servant in the Goſpell of Chriſt.

I am he that liveth & was dead, behold I am alive for evermore, Amen: and have the keyes of hell and death,Rev. 1. 18.

Take heed brethren, lest there be in any of you an evill heart of unbeliefe, in departing from the Living God.

But exhort one another daily, while it is called to day, lest any of you be hardned through the deceitfulneſſe of ſinne,Heb. 3. 12, 13.

London, Printed for Francis Tyton, and are to be ſold at his ſhop at the three Daggers, nigh the Inner Temple Gate, Fleetſtreet. 1649.

TO THE CHƲRCHES OF CHRIST in London, and in all other places, who worſhip the Lord in Spirit and Truth, according to the Commandements of the everlaſting God; eſpecially to that particular Society of whom I am a Member, Grace, mercy, truth and peace be multiplyed from the Lord Jeſus.

Precious and dearly beloved Brethren,

IN theſe perillous times, when ungodlineſſe ran­ges from place to place, and blaſphemy a­gainſt the God of Truth and Children of righteouſneſſe, ſpreads it ſelfe, like an over­flowing ſtreame, or contagious diſeaſe, whereby Truth ſeemes to be fallen in the street; and many who formerly eſteemed it their glory to be profeſſors ther­of (According to the propheſyes which went before of them) have departed from it, and abandoned the profeſſion of it; my ſpirit was exceedingly moved within me to publiſh this Diſcourſe, as to the conſideration of theſe, who have al­ready ſhooke of Chriſts eaſy yo ake from their ſhoulders, that they may ſee From whence they are fallen, repent and doe their firſt works; So eſpecially to your view, who through grace Have followed the Lamb in all his righteous paths, that You may continue to the end, that no man may take your Crown from you.

My owne infirmities, and many ſiniſter Conſiderations, did ſtrongly importune my ſilence; yet notwithſtanding them all, and thoſe lying propheſies which ſome ignorant­ly divulged, of my renouncing or diſclaiming this worke, before it came to light, through the ſufficiency of the Lord Jeſus, I have now made it publicke, being well aſſured, The gates of hel ſhal never prevail againſt the truth herein contained.

I do profeſſe, had I ſeen the Lord carrying forth any of my brethren (whoſe abilities in judgment and clearneſs of expreſſion, far exceed mine) to have undertaken a work of this nature, I ſhould have rejoyced in my owne ſilence. But hitherto have I not known any to ſtand up in this cauſe; and ſurely if all ſhould be ſilent, The Stones would ſpeake.

The daily objections and loud out-cryes againſt the truth of Jeſus, (which God directs us to walk in) as if a compleat victory was gained againſt the commands of the Lord; ex­traordinarily moved my ſpirit, To caſt my mite into the Trea­ſury; To expoſe my talent for your ſervice, which I have, accor­ding to the meaſure given me, performed; Not with entiſing words of mans wiſedome, to pleaſe itching ears, but with plain­neſſe and ſimplicity of ſpirit and words, to the underſtanding of the meaneſt capacities.

And wherever you find any words you underſtand not, which I am perſwaded will not be many; neceſſity, not my owne deſire, enforced their uſe; leſt any ſeeming materiall objections that I have yet heard of, ſhould paſſe unanſwered. What through pretence to God, Spirit, Myſtery, power, light, revelations and perfection, and the crying down of the plain, ſimple and righteous commands of a crucified, and yet exal­ted Jeſus, as legall, beggarly, fleſhly, formall, traditionall & car­nall: The power of godlineſſe is trampled under foot, Delu­ſions, notions and impostures being lifted up, to the ſubverſi­on of many ſouls, who forſake Chriſts eaſy yoake, light burthen, and ſtrait paths; for Antichriſts dangerous licen­tiouſneſſe, carnall ſecurity, and broad deſtructive roads, who, like the man that was poſſeſſed with a Legion of De­vils, that dwelt among the tombes, whom no bands nor fetters could hold; but he brake them all, and was driven of the De­vil into the wildernes, wil not endure Chriſts laws, but break them all; neither Scriptures nor Ordinances can hold them, who often times cry out with him, What have we to doe with thee, O Jeſus? A wilderneſſe of unconſtancy, barrenneſſe and unprofitable ſhrubs will be their portion, the Tombes, the painted outſides of things will be their habitation, till Jeſus the true Son of God command this uncleane ſpirit to depart from them: And then ſhal we again ſee them who before in truth were naked, to be cloathed, and in their right minds.

Let not mens boaſtings or ſhoutings, Lo here is Christ, and there is Christ, ſubvert you; for know aſſuredly, thoſe who now ſay in their hearts, They will aſcend into heaven, and exalt their Throne above the Stars of God, and will ſit upon the mount of the Congregation, and aſcend above the heights of the Clouds, and be like the Most High: Yet, they ſhall be brought down to hel, to the ſides of the pit, & be caſt forth as an abhominable branch: And you precious ones, Who by patient continuance, in wel do­ing, ſeek for glory, honor and immortality, ſhall be crowned with eternall life; their mountains ſhall be abaſed, and your val­leys exalted.

Behold in this enſuing Treatiſe, Power, Light, Myſtery, God, Chriſt and Perfection, unveiled and advanced; Ordi­nances, duties, and viſible worſhip, in their proper places, and ſpheres alſo eſtabliſhed: Chriſt is here repreſented to you, as your King, Priest and Prophet, purchaſing your hap­pineſs, commanding your obedience, diſcovering your du­ty, rewarding your faithfulneſſe to death, with a crown of life.

I did intend in this Treatiſe to have preſented to you a diſcovery of the wiles, ſnares, ſtratagems and devices of the man of ſin; whereby he ſubtilly attaines to to a high de­gree of Lordlineſſe over his poore Captives, whom he takes alive at his pleaſure, and wherewith he invades the Tents & Tabernacles of the Saints of the moſt High God: and likewiſe to have laid open the ſeverall officers and offices in the true Church of Chriſt, with their nature, uſe & end; but fearing the Reader through its tediouſnes ſhould be wearied, or by the greatneſſe of its price (the world abounding with ſo many Bookes already) be diſcouraged, I purpoſely deferred that work till the Lord ſhall vouchſafe me another opportunity.

Whoever ſhall peruſe this Booke, and finde in the words or ſenſe, miſ-pointing, or other faults eſcaped in the print­ing, I deſire they would in love amend them; the moſt ma­teriall being already corrected to their hands at the end of the Booke; and that they would ſeriouſly reade what is contained in it before they cenſure, and then Let them judge righteous judgement.

To you my brethren, and fellow companions in the Go­ſpell of Christ, doe I recommend this Treatiſe; beſeeching you in the bowels of the loves of the Lord Jeſus, That you stand fast, quit your ſelves like men, contending for the faith (not with carnall, but with ſpirituall weapons) once delivered to the Saints, and forſake not the aſſembling of your ſelves together, as the manner of ſome is, who draw back (without mercy ſnatch them as brands out of the fire) to perdition.

Let me beg your prayers, that God would make theſe poore, weake endeavours of mine, ſtrong and ſucceſſefull; and that the Lord would give me wiſdom and knowledge, that I may receive the truth in the love thereof, and may be transformed into the glory of it: Which glory, that all you and I, may enjoy, as our eternall portion, is unceſſant­ly deſired by,

Your poore unworthy Brother, Companion and Servant in the Goſpell, for Chriſts ſake. Edward Drapes.

To all ſcattered Saints, who through Sa­tans ſubtilty are become ſicke of their former faith and love to the Lord Jeſus.

POORE Brethren, You are in the following Treatiſe invi­ted to returne to your Fathers family: You are bought with a price, be no longer the ſervants of men: You are redeem­ed by the Lamb, oh let not Satan enſnare you at his plea­ſure: It hath ever been the policy of that ſubtill deceiver, to husband his devices for the beſt advantage: His ſnares are alwayes fuited to the constitutions of the ſubjects be ſeeketh after. If Eve be found in an innocent poſture, he muſt over-candy her apple with the ſugred glory of being like unto God, &c. Gen. 3. 5. Since her miſcarriage, lower allurements have beene ſufficient to beguile her depraved off-ſpring. This pre­ſent world, his ſilver hooke, (haited with a, Haec tibi dabo, Math. 4. 9. ) doth draw in more by thouſands, then do the Drag-nets of the Diſciples, unto the Lord Jeſus. If men begin to hearken after an everlaſting inheritance, and preſent themſelves in worſhip, before the preſence of the Almighty; behold, Satan cometh likewiſe, Job 1. 6. If the world blind not wholly to ſubvert, be ſure he will endeavour to ſophiſticate their worſhip. If Baptiſme, ſinging of Pſalmes, Church-fellowſhip, &c. may not be wholly aboliſhed, but every ca­pacity would diſcover an intervall: he begets a blind obedience, to Babiſh ſprinkling, and confuſed ſhouting in Babiloniſh ſocieties; and ſo obtaines dou­ble advantage, both by diſobedience to the true, and conformity to an Antichri­ſtian worſhip. And yet further, as the day of our redemption drawes nigh, and that the Dragon muſt alſo draw down the third part of the ſtarrs from heaven after him: not leſſe then the ſimilitude of an Angel of light, can ſerve againe to effect his enterpriſe: For innocency again begins to invade him; and whileſt the righteous expect him only in open appearances, behold he enſnares them ſe­cretly in the forme of innocency, in the ſimilitude of that, their poore ſoules thirſt after: And now no leſſe then Holy, Holy is the language of the Eaſt likewiſe. Perfection, charity, ſpirit, power, miſtery, and above the Scrip­tures, Chriſt and his Ordinances, is the common lure of this lyar and his fol­lowers, 1 Joh. 2. 4. And from this Pinacle be flings many a poor ſoule into the bottomleſſe gulfe of fleſhly fancy, and ſtrong imagination, embracing for per­fection all manner of impiety; carnall careleſneſſe inſtead of Chriſtian chari­ty; the power of the Aire ruling in a myſtery of groſſe darkneſſe and emptyneſſe, baptizing every lying divination with glorious Titles Of the Tree of Life, or The Leavs therof: The Lord ſaith it, the Lord ſaith it is now the Serpents, and every falſe Prophets Language, whilſt promiſing others liberty, themſelvs are be­come the ſervants of bondage: and whileſt the great myſtery of God manifeſted in the fleſh, hid from Ages, but now revealed as the alone Redeemer of all that looke for ſalvation in Iſrael, allowed of God, and precious, is rejected by theſe builders, as too low, and his bloud accounted an unholy thing.

But you precious ſoules who have beene a long time wildernized in theſe wanton wayes of calling Common and Ʋncleane, what God hath ſanctifi­ed, allowed and called precious: You who have ſcornfully ſaid of your Redeem­er, Is not this the Carpenters Son? And like Naaman, in your wrath proudly rejected againſt your ſelves, the counſell of the Moſt High, as too car­nall, 2 Kings 5. 11. Who being vainly pufft up in your own carnal minds, hold not the head Chriſt Jeſus; but have beene ſicke of, weake in, and at laſt dead to his Ordinances, becauſe you diſcerned not his body in them: Awake now thou that ſleepeſt, ariſe from the dead; he whom thou contemneſt can onely give thee life: call no more his commandements carnall; his pleaſure alone is that which makes any thing to thee ſpirituall: Yea, confounded be the language of thoſe who are lifted up above him in their owne conceits, eſteeming themſelves Gods, and above all that are called God: But they that truſt in the Lord Jeſus, ſhall never be aſhamed nor confounded.

Truly Friends, when I behold the blaſphemies that abound in theſe daies, and the fleſhlineſſe of many, having a forme of Godlineſſe, talking much of the ſpirit, but having not the power thereof, ruling in them to obedience, ad­judging the true Chriſt and his Commandements low and carnall, their owne carnall conformities, to every thing their owne hearts deviſes to be height, my­ſtery, and ſpirituall liberty. When I ſaw how the Serpent had here deceived thouſands, and bitten the heele of the very elect alſo: And when, through grace, by the ſtrong hand of my God, I had eſcaped this ſnare, being once miſerably entangled therein, and beholding many ſimple ones turning aſide from their ſtedfaſtneſſe, I bewailed greatly, and ſorrowed within me, becauſe I ſaw no Reproover: I was deſirous to ſpeake, but my inſufficiency overſwayed me: But having met with, and read over the enſuing Treatiſe with rejoycing for, and conſent to the ſame; I accounted it my part & priviledge to annex this viſible teſtimony to the truth and ſeaſonableneſſe thereof. And though many expreſſions therein may be perverted by thoſe, who alſo pervert the more perfect Scriptures to their owne deſtruction; yet it ſhall be mighty, through God, to the pulling downe of ſtrong holds, caſting downe imaginations, and every high thought, to the obedience of Chriſt, in thoſe who have pleaſure in his ſecond appearance, unto imortality and glory; which that it may be a meanes to accompliſh, I truſt is the Authors chiefe end: And that it may inſtruct the ſonnes of Sion, that are led aſide through the wiles of Satan, to come out of the wilderneſſe, leaning upon their beloved the true Christ, and eternall life; keeping themſelves from Idols, 1 John 5. 21. and doing whatſoever he commandeth them, is the great deſire of him who would greatly delight to ſee every ſcattered Saint eſtabliſhed in the perfect peace, which the bloud of Jeſus alone ſpeaketh, and walking in the path wherever the Lamb leadeth, wherein he deſireth to be kept unto the end, and be improved,

A faithfull Servant to the weakeſt Member of our Lord Jeſus. John Vernon.

The Contents of the ſeverall matters contained in this Booke.

Ch. 1. p. 3.OF the ſeverall ſignifications of the word, Worſhip; and what the true worſhip of God is. pag. 3.

Ch. 2. p. 5.Of Light and Love, the principles of the worſhip of God; which light diſcovers what may be knowne of God, viz. that God is, but cannot be defined, p. 6. That he is incomprehenſible, immutable, eternall; wherein is ſhewed what time is, and that God is Inviſible, p. 7. Of the ſoveraignty, wiſedome, ju­ſtice and mercy of the Lord, p. 9. Of the relation God hath to his Creatures, who is all in all, yet but one God, everliving, and preſent in all places, p. 10, 11.

Ch. 3. p. 11.Of the manifeſtation of God in the Creation, which ſhewes the Godhead, p. 12. That there is but one God, p. 13. That he is Almighty, p. 14, 15. That he cannot be comprehended by the naturall or ſpirituall man, p. 15, 16, 17. It declareth his wiſedome and love; wherein is ſhewed what it is to be crea­ted in Gods Image, p. 17, 18.

Ch. 4. p. 19.Of God in Chriſt, who is the anointed of the Lord; wherein is ſhewed, that the Father anointed him, p. 19. That the humane nature, with a deſcription what it is, is the ſubject anointed; and that the Spirit is the Ointment. p. 20. With a briefe deſcription of what Father, Son and Spirit are, and whether three perſons, p. 21, 22.

Ch. 5. p. 22.Of the manifeſtation of God in Chriſt as a Prieſt; wherein is ſhowne, what the Prieſthood of Chriſt is, and that the Lord Jeſus is the Saints High Prieſt conſecrated with an oath, p. 23. And, by the pouring on of oyle, p. 24. Where alſo, is ſhewed the ability he hath of mannaging the Prieſthood, being the firſt begotten, the eldeſt brother, being related to God and man, having a great inte­rest in them both, all things concurring in him to the work, he being without ſpot and blemiſh, p. 25, 26.

Ch. 7. p. 26.Of the ſacrifice of Chriſt expreſt by five particulars. 1. By Chriſt himſelf, p. 26. 2ly. By his bloud; and what that bloud is; with an anſwer to an ob­jection concerning it, p. 27. 3ly. By the offering up of his body. 4ly. By making his ſoule an offering for ſinne. 5ly. By laying downe his life, p. 28.

Ch. 8. p. 28.Sheweth, 1. How often Chriſt ſuffered, and whether he may now be ſaid to dye in us, p. 29. 2ly. The place where Chriſt died, which is at Jeruſalem, and what that Jeruſalem is. 3ly. The time when he ſuffered, p. 29. And how Chriſt is ſaid to be a Lamb ſlain from the foundation of the world, p. 30.

Ch. 9. p. 31.Of the manner how Chriſt offered up himſelfe, viz. by the ſpirit, and in the body of his fleſh, p. 31. Of the true nature of Chriſts ſacrifice; wherein is ſhowne, that it is a pure ſacrifice, p. 32. A free, perfect, ſpirituall and accep­table ſacrifice, p. 25. 43.

Ch. 10. p. 34.Of the true ſubjects of Christs ſacrifice, who are onely his ſheep and children, beloved with an everlaſting love, who ſhall be ſaved, p. 34, 35. Wherein is handled univerſall redemption; with an anſw. to 13. Object. brought to ſtabliſh it: wherein is ſhewed what Goſpel it is that is to be preached to the world, p. 37. That it is a dangerous thing to fall from profeſſion of true Religion, p. 39. Wherein likewiſe is declared, what the fall of man, the tree of knowledge of good and evill, the tree of life, and the ſerpent, are, p. 43. With 2. Arg. a­gainſt univerſall redemption, p. 43, 44. That this ſacrifice was offered to an angry God, and what anger and fury in God is, p. 44.

Ch. 11. p. 44.Of the vertue of this ſacrifice, interpoſing, mediating betweene God and man, ſatisfying the Father, p. 44, 45. Wherein is ſhewed what it is for God not to ſee nor remember ſin in his children. p. 46.

Ch. 12. p. 47.Of the pardon of ſin, and juſtification by the bloud of Chriſt, by faith, and by works, with their unity, p. 47, 48. Wherein is an anſwer to theſe 2. Queſt. 1. Whether all ſins to a believer are pardoned, past, preſent, and to come, p. 48, 49, 50, 51. 2ly. Whether a believer, having received the ſpirit, may feare againe, p. 51, 52. With 3. Arg. to prove all ſins to a believer are pardoned at once, p. 52.

Ch. 13. p. 53.Of believers freedome from the law, p. 53. Wherein is handled the law written in Adams heart, the Covenant of workes, the law of Moſes and of Chriſt, p. 53, 54, 55. Shewing ſeverall diſpenſations thereof, p. 55, 56. With an anſwer to 2. Queſt. 1. Whether the law be a rule of life to a be­liever. 2ly. Whether God puniſhes his people for ſinne, wherein appeares the difference betweene puniſhing and chaſtiſing, p. 56, 57.

Ch. 14. p. 58.Of the breaking downe the partition wall, fulfilling all types and ſhadowes, and obtaining of all happineſſe for the Saints by Chriſts death, p. 58, 59.

Ch. 15. p. 59.Of the dignity Chriſt hath attained to by dying; of his reſurrection, aſcenſi­on, ſitting at the right hand of God, & making interceſſion for us, p. 59, 60, 61.

Ch. 16.Of the Propheticall office of Chriſt; wherein is ſhewne, 1. The matter he re­vealeth, which is mans ſinfulneſſe, mans happineſſe, all things to be believed, and obedience to all his commands, p. 61, 62, 63. 2ly. The light diſcove­ring, which is the ſpirit; and what it is to be taught by God, by Chriſt, and by the ſpirit. 3ly. The rule of diſcovery, wherein of the truth and authority of the Scriptures, p. 64, 65, 66. 4ly. The manner of diſcovery, which is plainly, p. 66. (wherein is ſhewne what we may judge of thoſe who delight to ſpeake in a language above the capacity of thoſe to whom they ſpeake) infalli­bly. 5. The ſubſects to whom truth is diſcovered are either, ſuch as receive the truth in the love of it, or to thoſe that receive it only in the notion as Ba­laam and Judas. p. 67. 68.

Chap. 17. p. 68.Of the Kingly Office of Christ, who is King, by his inheritance, by ap­pointment of the Father by conqueſt, excellently qualified, of his Kingdome, over the world of grace, p. 69. of glory, p. 70. Of Chriſts Lawes; civill and ſpirituall. p. 70. Of his officers, wherein is the true Power, and bounds of the Magiſtracy, and whither he be a Church Officer. p. 71. Of the reſigning up the Kingdome to the Father. p. 72. Whether it be yet. p. 73. Of Chriſts enemies, Satan, ſin and wicked men. p. 73, 74. Of Chriſts victories over our underſtandings, wils and affections. p. 74, 75. Of the Doctrine of free will. p. 75. Three reaſons why all Chriſts enemies are not yet puniſhed. p. 76. Of Chriſts Soldiers which are Angels, Saints, the World, the whole creation. p. 77. Of his weapons, viz. his death, his Word, his Spirit. p. 77, 78. Of his rewards, wherein of the reſurrection of the body, with an anſwer to ſome object. against it. p. 79, 80. Of perfection. p. 81. Whether it may be attained in this liſe. p. 81, 82, 83. Of Chriſts Judgement; the Law by which he judgeth; the Subjects whom he judgeth; the ſentence that is pronounced: p. 83, 84. wherein is ſhewed what Hel is. p. 84. Whether the day of judgement be yet. p. 85.

Chap. 18. p. 86.Of Faith, Prayer, Feare and reverence, Love and Praiſe of God. p. 86, 87. Of the true power and manner of worſhipping God in the Spirit. p. 87, 88.

Of the Viſible Worſhip of God.

Chap. 1. p. 83.OF the Goſpel that is to be preached to the World. p. 89, 90. Of the Mini­ſters of this Goſpel. p. 91. That there are true Miniſters of the Goſpel in our daies. p. 92. marks to know them. p. 93. with an anſwer to ſeverall ob­jections againſt a viſible Miniſtry in our daies; wherein is handled the do­ctrine of Miracles. p. 94, 95, 96, 97. Of the manner how the Goſpel muſt be Preached, viz. infallibly, in the name of God, plainly and fully. p. 97, 98. The Subjects of which miniſtry of the Goſpel are ſinners as ſinners. p. 98.

Chap 2. p. 98.Of Baptiſm of water; of the Holy Ghoſt and fire; of afflictions. p. 98, 99, 100, 101. Chap 2. p. 98.That Christ commanded baptiſm of water to be preached and pra­ctiſed and was performed. p. 102. 105, 106. That the command of Chriſt, Go teach and Baptize, is meant of water baptiſm. p. 102, 103, 104.

Chap. 3. p. 106 Chap. 4. p. 112That Chriſt is the Author or Inſtituter of water Baptiſm. p. 106, 107. Of the unity and difference of Johns and Chriſts Baptiſme of water. p. 107, 108, 109. Of the excellent nature, end and uſe of the Baptiſme of water. p. 109, 110, 111. Of the Adminiſtrator of Baptiſme, with an anſwer to ſeve­rall obj. againſt it. p. 112, 113 114. Of the true ſubjects of Baptiſm. p. 114. Whether it be lawfull to Baptize infants. p. 115. With an anſwer to the principall arguments for it. p. 117, 118, 119, 120.

Chap. 5.Of the true manner of performing this Ordinance, which is by dipping. p. 120. proved, 1. From the ſignification of the word. 2. From the nature of the Ordinance. p. 120, 121. with an anſwer to ſome obj. againſt it. p. 121. 122. Of the true principle leading forth to baptize. p. 122, 123. Of the true power enabling to conform to it, and whether a Saint may be ſaid to be ever without power to do his duty. p. 123, 124, 125.

Chap. 6. p. 118.Of the continuance of water Baptiſme, which is till Chriſt comes again, vi­ſibly to good and bad, proved from ſeverall Scriptures. p. 118, 119, 120, 129.

Chap. 7.Containeth ſeverall anſwers to twenty obj. againſt the practiſe of the Ba­ptiſme of water in our dayes, wherein thoſe Scriptures which many pretend, do ſpeak the downfall of this doctrine, are explained and mens miſtakes made manifeſt. p. 142.

Chap. 8.That beleevers being baptized ought to be added to ſome particular congre­gation. p. 143, 144. What the viſible Church of Chriſt is. p. 144, 145. with an anſwer to this Qu. viz. Whither there may not now be a true viſi­ble Church without Baptiſme of water. p. 147, 148.

Chap. 9.Of the nature of a true church. p. 148. Tis the city of God, Chriſts body, the Lords mountain, Gods vineyard, Chriſts garden, &c. p. 149, 150. Of the power of this church in receiving of members. p. 151. Of admoniſhing of members. p. 152. what a private, and what a publique offence is. p. 152. the difference between admoniſhing, reprooving, and rebuking what. p. 153. few directions to be obſerved in reprooving. p. 135. Of the power of the church in determining controverſies about civill and indifferent things. p. 153, 154. Of their power in caſting out of members, and what it is to be delivered to Sa­than. p. 154. and for what cauſes, 155. what a heretick is, ibid. the church may receive members, when caſt out upon repentance. p. 155, 156.

Chap. 10. p. 156.Of the duty of members towards the church. p. 156. Of members to the church and of the Church towards its members. p. 157. Of the gifts of the Church, a word of wiſdome, of knowledge, diſcerning of Spirits and propheſies. p. 158. Of the true power of propheſie, and who may propheſie. p. 158, 159. whither women may ſpeak in the church. p. 159, 160. how women ſhould improve their gifts. 160. the gifts of helps and Government, what. 161.

Chap. 11. 162.Of the Ordinances of the Church, viz. Prayer, Prayſe. p. 162. Of ſing­ing Pſalmes, Faſting and charity. 163. Whether all Saints are to have all things common. p. 164. Of breaking bread, of the ſubjects, nature, and dura­tion of it. p. 164, 165. Of the order of the church. 165, 166. Of the miniſtry of this church. p. 166. Of the churches communion with the Father. ib. with each other, with other churches in advice in ſupplying each others wants. p. 167.

An Alphabeticall Table of the chiefe heads contained in this Booke.

  • ADminiſtrator of Baptiſme, who. pag. 106. &c.
  • Affections of man Chriſts enemies. 75
  • All, the word explained. 36
  • Anger of God, what. 44
  • Angels are Chriſts ſouldiers. 77
  • Apoſtles, their office. 91
  • Aſcenſion of Chriſt, what, and its vir­tue. 60
  • BAlaams knowledge, what. 67
  • Baptiſme of afflictions, what. 101
  • Of the Holy Ghoſt and fire, what. 100
  • Of Water, 98, &c. Its nature. 109, 110. Its ſubjects, 114. The manner how to be performed, 120. Its con­tinuance, 126, to 130. Of the diffe­rence and unity of Iohns and Chriſts Baptiſme. 107, 108, 109, &c.
  • Bloud of Chriſt, what. 27
  • It juſtifies. 46
  • Breaking bread. Vide, in Lords Supper.
  • CHriſt what he is, anointed of God, 19, 20, 23, &c. 61, 68, 69, &c.
  • Chaſtiſement for ſin what, its virtue. 57, 58
  • Charity, what it is. 163
  • Church of the Goſpell, what. 143, 144 Its ſubjects, 144, to 147. Its na­ture, 149, 150. Its power, 151. Its order, and what it is, 165, 166. It may be without officers in it, Ibid. Of its communion, 166, 167
  • Circumciſion ended in Chriſts death, 58 Is no ground for Infant Baptiſme, 117, 118, 119
  • Civill differences to bee ended by the Church. 153, 154
  • Common, Whether all things ought to be common. 164
  • Common ſalvation, what. 41
  • Communion of Churches, what and wherein. 167
  • Conſecration of Chriſt, what, and how performed. 23, 24
  • Covenant, no proofe of Infant Baptiſm. 116
  • Creation ſhewes the Godhead. 12, to 18
  • Curſe of the law, what, and how freed from it. 53, to 57
  • DAy of judgment what, and when. 84, 85
  • Death of Chriſt our ſacrifice. 26, 27, 28
  • Deyill conquered by Chriſts death. 59
  • Diſcerning of ſpirits, a gift; what. 158
  • ENemies of Chriſt, what. 73, 74
  • Evangeliſts their office. 91
  • FAther, what he is. 21, 22
  • Faith, what, 86. We are juſtified by it. 47, 48
  • Fall of Adam what, and how accom­pliſhed. 43
  • Faſting, what. 163
  • Feare of God, what. 86
  • Fleſh, Chriſt died in the body of fleſh. 31, 32
  • Not to know Chriſt after the fleſh, what. 133, &c.
  • GOd is. 6
  • Almighty. 14
  • Eternall. 7
  • Everliving. 11
  • Inviſible. 7, 8
  • Immutable, Incomprehenſible. 7, 15, 16, 17.
  • Goſpell, what it is. 37, 90
  • How to be preached. 97
  • Government, a gift in the Church, what. 161
  • HAppineſſe of man diſcovered by Chriſt. 62
  • Hell, what. 84
  • Helps, a gift in the Church, what. 161
  • Heretike, what. 161
  • Humane nature, what. 20
  • It is anointed. ibid.
  • IEruſalem, Chriſt died there: What it is, and Where it is. 29
  • Image of God, wherein man was crea­ted, What. 17, 18
  • Indifferent things to be determined by the Church. 154
  • Infants, Whether ſubjects of Baptiſme. 115. to 120
  • Interceſſion of Chriſt, What: and its virtue. 61
  • Judgment of Chriſt, What. 83
  • Juſtice of God, What. 9
  • Juſtification, What: its ſeverall kindes. 47, 48, 49
  • KIng, the Lord Chriſt is King. 68, 69
  • Kingly office of Chriſt, What. 68
  • Kingdome, Chriſt, hath a Kingdome o­ver the World. 69
  • Of Grace. ibid.
  • Kingdome of Glory, What. 70
  • Kingdome to be reſigned up to the Fa­ther, how, and when. 72, 74
  • LAw: how we are freed from it, and how yet under it. 53, 54, 55
  • Whether it be a rule of life. 56
  • Lawes of Chriſt, What. 70
  • Lamb: Chriſt a Lamb ſlain before the foundation of the world. 30, 31
  • Leaving the principles of the doctrine of Chriſt, what meant by it. 132, 133
  • Light & Love: the principles of true wor­ſhip of God. 5, 6
  • Love to God, What. 87
  • Lords ſupper, its nature, uſe and con­tinuance. 164, 165
  • MAgiſtracy, its nature, place and power. 71, 72
  • Manifeſtation of God in Chriſt, how. 4
  • Mediator betweene God and-man is Chriſt. 45
  • Members of Churches how to be recei­ved in, 151. To be admoniſhed, 150 Reproved, 143. Rebuked, 153. And for ſin may be caſt out, 154. Of their duty to the Church. 156, 157.
  • Miniſters of the Goſpell, who. 91, 92, 93 How to know them. 93, &c.
  • Miracles, their proper end and uſe. 94, 95, 96
  • OBedience taught by Chriſt. 63
  • Object againſt Baptiſme anſwered. 30, &c.
  • Object againſt Scripture, anſwered. 65
  • Offences private, What. 15. 2
  • Offences publique, What. ib.
  • Ointment poured on Chriſt, What. 20
  • Once Chriſt was offered, but once. 28, 29
  • Ordinances to be uſed in the Church, what. 162
  • PArdon of ſin, Vide in Juſtification. Partition Wall broken down. 58
  • Perfection, Whether to be enjoyed in this life. 81, 82
  • Periſh: What meant by it. 40
  • Perſon, whether three in God. 21, 22
  • Place where Chriſt was offered. 29
  • Power, in things of God. 87, 123, to 127
  • Praiſe, What. 87, 162
  • Prayer, What. ibid.
  • Prieſthood of Chriſt, What. 23
  • Prieſt: Chriſt is the Saints High Prieſt. 23, to 26
  • Principles eſſentiall to divine Worſhip, and what they are, 5, 6
  • Propheſy, its nature, uſe and end. 158, 159, &c.
  • Propheticall office of Chriſt, What. 61
  • Propher, Chriſt is the Saints Prophet. ib.
  • Pſalmes ſinging, a gift, what it is. 163
  • Puniſhment for ſin, What: Whether Gods people be puniſhed for ſin. 57
  • REconciliation of God and man in Chriſt. 46
  • Reject the Goſpell, What. 39
  • Relation God is related to the Crea­ture. 10, 11
  • Remember ſin no more, how to be un­derſtood. 45, 46
  • Reſurrection of Chriſt, and its virtue. 60
  • Reſurrection of the body. 79, 80
  • Rewards of Chriſt, What. 78, &c.
  • Right hand of God what; Chriſt fits there, and the virtue thereof to us. 59, 60, 61
  • SAcrifice; Chriſt is the Saints ſacri­fice. 26, 27, 28
  • The true nature of this ſacrifice, 32,
  • 33. For whom it was offered, 33, 34 To whom it was offered, 44. The vir­tue of it. 44, &c.
  • Saints cannot comprehend God. 16
  • Ought to be joined to a particular Church. 151
  • Satan; What it is to be delivered to Sa­tan. 151
  • Scriptures, their true glory and divine authority. 64, 64, 66
  • Separation; Chriſts Church is a ſepara­ted people. 145, &c.
  • Serpent, What. 43
  • Sin laid on Chriſt. 45
  • Sin, how God ſeeth it not. 45, 46
  • Sinfulneſſe of man diſcovered by Chriſt. 62
  • Sinners as ſinners the ſubjects of the Goſpell. 98
  • Speaking, Chriſt ſpeakes language eaſy to be underſtood. 66, 67
  • Son of God how to be underſtood. 22
  • Spirit of God, What: Ib. It is the true light. 63
  • Taught of God, Chriſt or ſpirit, what 63
  • Time, What it is. 7
  • Time when Chriſt was offered. 29
  • Tree of life, what; and why Adam might not eate thereof. 43
  • Types under the law fulfilled in Chriſt. 58, 59
  • Victory of Chriſt, What. 74
  • viſible Worſhip, What. 89
  • Unbeliefe the condemnation, What it is. 41, 42
  • WEapons of Chriſt, What. 77
  • Weeping of Chriſt over Ieru­ſalem, how to be underſtood. 40
  • Wicked men, why ſo long unpuniſhed. 76
  • Will; Of free will. 75. Wil of man Chriſts enemy. 74
  • Women; Whether they may ſpeake in the Church. 159, 160. Their duty. ib. Word of God, What. 758
  • Word of Wiſedom a gift in the Church, What. 158
  • Word of Knowledg a gift in the Church, What. 158
  • Works, Saints are juſtified by Workes, how. 48
  • Worſhip; What the word ſignifies. 3
  • What the true Worſhip of God is. ib. The Inviſible Worſhip, What. 45, &c The Viſible Worſhip, What. 89


The Introduction.That all Nations in all ages have acknowledged a God, and that he is to be worſhipped; but have not knowne nor worſhipped him aright:

IT is worthy our conſideration in the entrance into this following diſcourſe, to conſider how all peo­ple in all ages (enjoying but their ſenſes) do from the principles of nature acknowledge a God. The very Heathens were aſhamed to deny this. Ranſacke all ages, and wherever you finde men inhabiting either in Eaſt, Weſt, North or South, and you ſhall finde them agree in this, that there is a God, and this God is to be worſhipped. The Athenians built an Altar with this Inſcription, To the unknowne God. Acts 17. 23.

All people have a kinde of Religion, and ſerving of God with prayers, ſacrifices, and the like; therefore the Heathens choſe their Prieſts and others, to have a care of their Gods, and the ſervice of their Gods. Men of Learning, and Fooles acknowledge this. The Schooles of the Academicks, Stoicks and Peripateticks, rung of this do­ctrine. The barbarous Indies gainſay it not.

But notwithſtanding the harmony in this (via:) that there is a God, & that this God is to be worſhipped, is ſo great and wonderfull; yet the diſcord concerning this God what he is, and what is his true worſhip is as great and ſtrange.


The Athenians acknowledged him to be, but knew him not. Man being unable to comprehend the incomprehenſible being, hath from time to time, according to his vaine imagination, fancyed a God or Gods to himſelfe.

The Romanes had as many Gods as Townes: what they received a­ny good from, they reverenced as their God. Hence it came that they worſhipped the Sunne, Moone, Starres, and Fire, yea even Dogges and Birds for their Gods.

The people of Lycaonia perceiving a miracle to be wrought by the Apoſtles, preſently lift up their voices, ſaying, The Gods are comeActs 14. downe to us: calling Paul, Jupiter: and Barnabas, Mercurius: the names of their heathen Gods. And the Apoſtles could ſcarcely reſtraine the Priests from ſacrificing to them.

From this blind conceipt ariſes as blind a ſacrifice; ſometimes men, women, children, beaſts and birds, have beene offered by them as well-pleaſing ſacrifices to their Gods.

From this ignorance of the true GOD, and his worſhip, hath ſprung that Ataxy Confuſion and diſorder that is in the world; hence comes murders, rebellions, treaſons, witchcrafts, ſorceries, uneleaneſſe, con­tentions, perſecutions, ſelf-exaltation, and all abhominations in the world.

This deluge of darkneſſe hath not only drowned ſome families, Townes, Cities, Countries, Kingdomes and generations, but hath overwhelmed the whole world in all ages. Man no ſooner ſteps into the world, but darkneſſe is his dwelling place. Nature once was adorned with this glory of knowing GOD the Creator in the true light of the firſt Creation; but now through tranſgreſſion are all ſhut up and concluded under ſinne, wrath and darkneſſe: That it might be made manifeſt, that ſalvation is onely in that Arke that ſwims above all theſe waters, (viz:) in the free grace, mercy and goodneſſe of the Lord in Jeſus Chriſt, by revealing him­ſelfe to the ſons of men, and giving them a righteous law to wor­ſhip him by: that ſo they might not ignorantly forge a God in and by their owne underſtandings to themſelves, and fall downe and worſhip their owne Creature inſtead of the Creator of Hea­ven and Earth, but might ſee GOD in his owne light. For in thy light O GOD doe thy Saints ſee light, even the true light the Lord Jeſus. As that light hath diſcovered him to me, and the onely acceptable ſervice and worſhip of him, this enſuing Treatiſe declares.


Chap. I.Explaineth the word Worſhip: ſhewing its ſeverall acceptations in the Scriptures, and what the true Worſhip of God is.

THE word Worſhip in the Scripture ſignifies to bow downe, fallWhat the word Wor­ſhip ſignifies. Pſal. 92. 6. 1 Sam. 1. 3. Luk. 4. 7, 8. Humane wor­ſhip what it is Rom. 1. 22, 23. Coloſſ. 2. 23. Matth. 15. 9. Deviliſh wor­ſhip what it is 1 Cor. 10. 20. Deut. 32. 17. Rev. 9. 20. Civill worſhip what it is. Matth. 20. 20. Divine ſpiri­tuall worſhip what it is. downe before, Sacrifice, to ſerve, reverence, reſpect, feare, ho­nour, or be ſubject to one; of which worſhip or ſervice we may minde theſe foure ſorts.

1. Humane Worſhip, which is a ſervice of mans own invention, that hath a forme of the true worſhip of God, but is will-worſhip, vain worſhip not commanded by the Lord.

2. Devilliſh Worſhip, that is, When Devils or dumbe Idols are wor­ſhipped: theſe two kindes being altogether vaine, carnall and an­tichriſtian: I ſhall have no occaſion to ſpeake of them, except in a way of reproofe, as unprofitable workes of darkneſſe.

3. Civill Worſhip, Which is an outward expreſſion of reverence and reſpect to men of Authority or eminency, * this being in its own ſphere lawfull, being bounded by the law of God. I ſhall have little occaſion to ſpeake of it.

4. Divine or Spirituall Worſhip, that is, When the true God is wor­ſhipped after a true manner; which worſhip we may fitly deſcribe to be, The ſubjection of the whole man unto God, in every thing commanded by God, from a true underſtanding of God, by the power of God, with ſingular ſpirituality, faith, reverence, feare, and love, in obedience unto God in Chriſt.

In this deſcription there are ſeverall things to be minded, as ne­ceſſarily required in all true worſhippers of God; As

1. A Spirituall principle, whereby we come to a true underſtand­ing:

Firſt, of God, the object of divine worſhip; The inſcription of the Saints Altar is not to an unknowne God, but to him whom they underſtand.

Secondly, wherein the worſhip of God doth conſiſt; Every worſhip will not ſerve the Lord; blind obedience is the ſacrifice of fooles; but that which God approves, his owne light reveales;4 which diſcovers it to conſiſt in ſubjection unto God: where there is true worſhip there muſt be preheminence; where there is infe­riority there is ſuperiority, from whence ſprings ſubjection.

2. A Spirituall power, it is not every ſtrength that is able to build this houſe; that which Gods light reveales his power pro­duces and effects.

3. The manner how the worſhip of God is to be performed, muſt be regarded: every way of offering the Lord accepts not, but he will be worſhipped.

Firſt, with ſingular ſpirituality, as the object, principle and pow­er are all ſpirituall, ſo muſt the heart be, offering up Sacrifices in a ſpirituall manner; it is the ſpirit in all performances that makes them truly lovely.

Secondly, in faith; a ſoule that worſhips God muſt beleive God and give credit to the words of God,

Thirdly, in feare and reverence; the Majeſty of God commands reverence in all that come before his Throne; That infiniteneſſe and unſpeakableneſſe of glory that is in the Lord, cauſes a ſoule to fall downe before him even at his feet, adoring him, crying out with Iſaiah, I am undone.

Fourthly, in love; no ſervice without love is acceptable; if the diſtance was onely minded, it would ſtrike ſuch amazement and terrour, that none would dare to come to God. Therefore the Lord ſends from the brightneſſe of his Majeſty comfortable beames and raies of love, to gather up the ſoule to himſelf; through the power of which, the ſoule is fired with love, and flaming in this chariot, mounts up to God; accounting the hardeſt enterpriſe he can atcheive for God, to be his greateſt honour.

Laſtly, Divine Worſhip in all its going forth to God, makes its addreſſes in the Lord Jeſus: Spirituall and Goſpell-Worſhippers receive all from God in Chriſt, returne all to God in him; who is that way in which God and the Soule meet embracing each o­ther; who is that Ladder on which God deſcends to him, and he aſcends to God; he loves, feares, ſerves and lives to God in Chriſt, and in him alone.

This true worſhip of God appeares in a twofold conſidera­tion.

1. Inviſibly; which is onely in the inward man, in the ſpirit which no man ſees or knowes, but he in whom it dwels.

52. Viſibly; which others may take notice of, whereby an in­viſible enjoyment and filiall affections are clearely demonſtrated.

I ſhall handle the firſt of theſe in the firſt part of this diſcourſe, namely the inviſible worſhip of God; and the laſt, viz: the viſible in the laſt part.

Chap. II.Sheweth what the Spirituall principle in true worſhipping is, whereby we come to know God; and what of God may be knowne to the Saints.

PRinciples are ſo requiſite to all manner of actions, that no­thing can be done regularly or honourably without them. A true principle is that which crownes every act; if a man be un­ſound in his principles, all his building will prove but rotten.

By this ſpirituall principle, I meane a ſure ground, or origi­nall,What the ſpi­rituall princi­ple is. ſeated in the heart by the Lord, whereby the Soule aſcends to the true worſhip of God. And this is two-fold.

1. Light. Till the Sun of righteouſneſſe ſhines into the Soule, toIt is light. diſcover the minde and will of God, the duty and priviledge of his creature, the Soule is a darke dungeon, a ſleepy dead confuſed ha­bitation; but when God comes in the appearance of Himſelfe, the Soule is enlightened. Which light isLight comes from God.

1. Sent forth from the Lord, 'tis a ſpirituall, divine, ſupernatu­rall light. In thy light (ſaith the Pſalmiſt) ſhall wee ſee light; Tis not in the light of the World, or of the firſt Creation, but a new light to him, that he had not knew not, nor enjoyed before.

2. It is ſent into the Soule, as the light of the Sunne is conveyed to the naturall eye, whereby that diſcernes naturall objects: ſo isLight dwels in the ſoule. the heavenly light darted into the ſpirit of a man, whereby that man being in this light, ſeeth it, and nothing ſpiritually without it.

2. Love, love unto God, and the truth and light of God, though a man may know much even by the true light; yet if love be notIt is love.6 one with the light, that is to ſay, if love and light walke not hand in hand, the Soule worſhips not God aright; therefore as we heare the Saints breathing out their deſires to the Lord that he would ſend forth his light and his truth, to leade them to com­paſſe his Altar, that is to ſay, to worſhip God. So likewiſe we heare of receiving truth in the love of it. If I know any thing, and yet love it not, I cannot chearefully entertaine or embrace it. Love, love I ſay unto the Lord, produced by the light and love of God, both implanted in the heart become that ſpirituall principle that carries forth the Soule certainly unto God.

We are to conſider this ſpirituall principle with its object: lightGod is the true object of the Saints light and love and love are vaine, empty, a meere fancy without a ſutable object. The object of true light and ſpirituall love is, that God which is to be worſhipped: God over all, God in all, God above all, which light diſcovers what of God is to be knowne by the Saints, and wherein the appearances of God are.

The Light of God reveales this to the Soule, that God is. Hearken what the eternall Spirit ſaith in the Scriptures: He that comes toThat God is. God muſt firſt believe that God is.

When the Lord ſent Moſes to deliver the Children of Iſrael from Egyptian bondage: he bids Moſes Goe and ſay, I am hath hath ſent you, where­by he ſignifies to them his being, that he is, diſtinguiſhing himſelfe from heatheniſh vanities, he is in himſelfe and of himſelfe. There­fore God frequently ſtiles himſelfe by the name of Jehovah, where­by he points out to us his being in a moſt excellent manner: Gods being is himſelfe from eternity, the ſame without diminution, addi­tion, or ſubſtraction. Though the foole ſaith in his heart there is no God; and the voluptuous man makes: his belly and pleaſure his God: and al­though the world makes Satan the Prince of the world their God: Yet God onely is, viz: that unſpeakable ſubſtance who lives of himſelfe, what all creatures are, they are by God, and have their dependance upon God; but God himſelfe is onely truly Independent.

If any ſhall demand, of mee what God is. Qu.

I anſwer; if any ſeeke the definition of God from the workman­ſhipSol. of his hands, he will be altogether fruſtrate in his expectation his ſubſtance is unſpeakable, man is but Gods creature; man in the moſt lively, glorious, quickeſt and ſubtileſt underſtanding, is ig­norant of him.

But may ſome be ready to object many Scriptures, that ſpeake of knowing iObj. 7God, yea, it is eternall life to know him the only true God. Sol.

To anſwer this, we muſt conſider to know God is.

Firſt, To know that there is a God, or that this God is; and ſo if we know him not, we cannot ſpeak of him nor live to him.

Secondly, To know God, is to know him after a ſort or man­ner, viz. As he hath revealed himſelf to the Sons of men; for the incomprehenſible being: and inviſible Beer, hath made himſelf viſible after a ſort, ſo that our obedience may not be without knowledge, nor our eyes without an object; and ſo if thou art made partaker of the Spirit, and ſo dwelleſt in the light of God, thou mayeſt ſee him,

To be incomprehenſible; if man, poor ſilly man, nay, wiſe, under­ſtanding man was able to comprehend the infinite One, he wouldGod is in­comprehenſi­ble. then be God himſelf or greater then he; for tis onely the greater that is able to comprehend the leſſer: as ſoon may the ſmalleſt point in the Circumference, comprehend the whole, as the Creature his Creator: Therefore wiſely did Empedocles anſwer one that demanded of him what God was, That he was a Sphere whoſe center was every where and circumference no where; whereby is moſt excellently ſhadowed the incomprehenſibleneſſe of God.

Secondly, That he is Immutable; the World is poſſeſt withGod is im­mutable. changes, But in him there is no ſhadow of Change: The World growes old as doth a garment: But he is the ſame yeſterday and to day, and for e­ver; this is the record he gives of himſelf ſaying, I the Lord, I change not.

Mutability proceeds from corruption or imbecillity: but GODS be­ing is moſt ſimple and pure, there is no compoſition in him; neither is he ſubjected to time in which all changes are.

Thirdly, He is Eternall; GOD is before time; time is made byGod is eter­nall. God, and ſhall be done away by God, according to that in the Re­velations, Time ſhall be no more.

Time is that ſpace in which actions are ſucceſſively brought about,What time is having beginning and ending: but God is not included here; for it is impoſſible that he which made it ſhould be comprehended in it: he is from Everlaſting, and ſhall remain to everlaſting: this is mat­ter of admiration: Arithmetique is nonpluſſed here, enforced to con­feſſe Eternity tranſcends his skill.

Fourthly, God is inviſible; No man hath ever ſeen him or can ſee him:God is inviſi­ble. therefore the Saints acknowledge him to be the inviſible God. Col. 1. 15.


But ſay ſome, Moſes talked with God face to face, and Chriſt ſaith,Object. bleſſed are the pure in heart, for they ſhall ſee God; therefore he is not in­viſitle.

To which I anſwer, that God is to be conſidered either as in his own being, or in his operations; as he is in himſelf we ſee him not,Sol. but as his works of love, wiſdome, power &c. declare him, ſo wee ſee him.

Thou ſeeſt ſome glorious and coſtly building, yet ſeeſt not the ſpirit of that man in whoſe minde this building was, before erected to thy view; but ſeeing it, thou concludeſt well in ſaying, ſurely the wiſdome of man appeares in it eminently: and thou knoweſt the minde of any man ſurpaſſes the matter in his minde.

Thou ſeeſt a poor creature acting divers rare feates, and excellent arts; but yet ſeeſt not the ſoule or ſpirit of that man, from whence they flow. In all naturall bodies there is a ſpirit; from which natur­all actions flow, and yet ſeeſt not this ſpirit; but art made able to know there is a ſpirit; and from its operations canſt ſpeak alittle, though ſtammeringly of it. Exod. 33.

Moſes ſaw the face of God, and yet ſaith God to Moſes, my face cannot be ſeen. The face of God is a phraſe God uſeth, deſcending to the ca­pacitie of Gods creatures whereby the Lord holds forth ſome glo­ry of himſelf. Moſes ſeeing Gods face, was his ſeeing the full eſt mani­feſtation of Gods beauty and minde that was then for him to ſee; (for the face demonſtrates the beauty and minde of a man) and yet he ſaw not his being. The face of God doth there hold forth no more the being of God, then the face of a man his being: a mans beauty is not his being; for a man is a man, though he be not beautifull.

And when as Chriſt ſaith, be ſhall ſee God, his meaning is he ſhall ſee what of God may be ſeen; for he that is in himſelfe inviſible, makes himſelf viſible after a ſort: viz by the appearance of his love and glory in his Son: therefore ſaith Chriſt, No man hath ſeen the Father at any time, but the only begotten Son hath declared him. We hear many declarations of God, which is the fight of of God the creature hath: which declarations define not his being, but deſcribe his operations: thus is it ſaid, God came downe in the ſight of the chil­dren of Iſrael, when they only ſaw ſome terrible appearances of his majeſty and authority.

Fifthly, The Almightines of God may be ſeen by the Creature;9 that he is over all and above all, and can doe what he will, is very evident: all power centers in him as its true originall: this omni­potency of God is immutable, boundleſſe and infinite: Who ſhall ſay to him, this is too hard for thee?

This power, even this Almighty power, which the ſervants of the Lord feele and know, through its irreſiſtible operations enforces them to ſerve him with feare, and rejoyce before him with trembling.

6. Gods ſoveraignty and ſupremacy is likewiſe through theGods ſove­raignty may be knowne. light of God clearely made manifeſt; that is to ſay, that God is a­bove all; the principall, chiefe and worthieſt of all; and under this conſideration may be known to the Sons of men; he is King of Kings, and Lord of Lords. This is that which begets o­bedience; children obey and honour their parents as them that are over them; ſervants their maſters; ſubjects their Kings and rulers, as them that are their ſuperiours; and ſo Creatures the Creator, as being more worthy then all: his power and ſoveraign­ty are inſeparable companions; his power fils him with majeſty and authority.

7. The wiſedome of God may be known, that is to ſay, that he isThe light of God diſcovers the wiſedome of God. wiſe, underſtanding, knowing all things; by wiſedome he governes all things; by wiſedome he made and garniſhed the heavens; power, authority, and all without wiſedome, act confuſedly. Therefore is he called, the everlaſting light, and the Father of light, the God of know­ledge, he is wiſe ſupereminently, and therefore called the onely wiſe God, Rom. 16. 27.

8. God is a juſt God, and his Saints know him to be ſo: Gods ju­ſticeGods Juſtice may be knowne, and what it is. is his righteous diſpenſation of love or wrath, according to his owne law made after his owne will; and thus he is juſt or righteous to the Creature, and he is alſo juſt and righteous in him­ſelfe: a God of more pure eyes then to behold iniquity, and of more juſtice then to ſuffer it to paſſe unpuniſhed. This makes a poore ſoule bow his knees and tremble before Gods dreadfull Ma­jeſty: who can approach Gods preſence without feare? and for this cauſe is he called a God of vengeance, a Conſuming fire, the Judge of all the earth, a Judge, moſt juſt, Job 37. 17. He is moſt faithfull, he cannot lye, he is a true God, a God of truth.

9. That God is mercifull, gracious, full of loving kindneſſe, flow to anger, whoſe mercies are above all his workes; his mercyGod is mercifull. and his juſtice kiſſe each other. This conſideration begets liberty,10 freedome and boldneſſe in the ſpirit, to ſerve, feare, honour and o­bey the Lord. In this ſenſe is he called, a father of mercies, 2 Cor. 1. 3. This is diſcovered to a Soule as the argument for a Soules obedi­ence to God: If yee love mee, keepe my commands: For we love him becauſe he firſt loved us.

10. God is nearly related to the creature. Though God be ne­verGod is known to be rela­ted to the creature. ſo glorious and excellent, yet if he had no relation to the crea­ture, it would contribute nothing towards ſpirituall worſhip: which relation is made manifeſt in ſeverall particulars.

Firſt, He is a Creator; and all things are his creatures, they are all his workmanſhip, Iſaiah 40. 28. In the beginning God made the world, and all things in the world.

Secondly, He is a Father; All things are begotten by him, In him we live, and move, and have our being.

Thirdly, He is a Husband; that eſpouſes Soules to Himſelfe, Iſaiah 54. 5.

Fourthly, A King, and we his Subjects; He rules over all the earth, and the ſea is his dominion.

I might here ſhew at large, how the ſeverall tearmes God gives to himſelfe, hold forth his relation to the ſons of men: but I ſhall not now inſiſt upon them. God is all in all.

11. God is revealed to be all in all, that is to ſay, in his opera­tions or workes; There are diverſities (ſaith the Spirit) of operati­ons, but it is the ſame God that worketh all in all, 1 Cor. 12. 6 All thats good or excellent, beautifull or glorious in all or any Creature, proceeds from God; and this ſhewes the creatures dependency up­on him; therefore is he ſaid to fill all in all, Eph. 1. 23. That is to ſay, All fulneſſe in any creature is from the Lord; who is above all, ruling over us through all, manifeſting his power and wiſedome in us all, dwelling in us, abiding and delighting in us, Eph. 4. 6. God is one.

12. This God is one infinite being: There are Gods many, and Lords many, but to us there is but one God. Many men are called Gods: It is written, I have ſaid yee are Gods: but there is one origi­nall being, who is our God in the Lord Jeſus; there are not many firſt beings, but one originall, who is the firſt and the laſt, the be­ginning and the ending: that is to ſay, the firſt in himſelfe be­fore all, ſubſiſting by himſelfe, giving a beginning to all, and the laſt, continuing in himſelfe for ever, putting an end to corrupti­ble things by himſelfe, for he is without beginning or end of dayes.


13. God is a living God, he is not a dumbe or deafe Idoll, but one that lives for ever: Time moulders all Idols in the duſt; butGod is a li­ving God. God is not ſubject to time: this infinite being cannot dye, that is to ſay, be ſubject to diſſolution or corruption.

14. Laſtly, God is preſent every where, he cannot be circumſcri­bed,God is pre­ſent in all places. for he is an infinite one: thou canſt not ſay, God is not here, for he is every where, knowing all thoughts, ſearching all hearts; if thou canſt tell me where God ceaſes to be, there will I prove to thee God is bounded, limited and finite; which in no ſenſe can be ſaid of the infinite being: his ſpirit and preſence are every where: where ever God is, there he imprints an appearance of himſelfe to be there; if thou goeſt into heaven, that is to ſay, into the high­eſt place of glory, the Pſalmiſt will tell thee, God is there: Yea if thou makeſt thy bed in hell, God is there: There exerciſing his wrath, juſtice and indignation: If thou thinkeſt to hide thy ſelfe in dark­neſſe, the darkneſſe is as light to the Lord: the darkneſſe and the light are alike unto God, that is to ſay, his power, knowledge and wiſedome cannot be ſeparated from any place, or from the under­ſtanding of any thing. There is ſuch darkneſſe in us that we cannot ſee, but there is no darkneſſe in God, that ſeeth our darkneſſe by his own light; Pſalme 139.

Thus having according to my meaſure brought forth my un­derſtanding of what of God may be knowne, viz. his power, wiſe­dome, light, love, juſtice, preſence, and the like; all which tearms the Lord uſes to expreſſe what he is to us in a way of relation to his creatures, in tearmes that his ſervants are after ſome ſmall meaſure capable to underſtand. I ſhall proceed in the next place to ſhew wherein this excellency of the Lord Jehovab our God doth appeare.

Chap. III.Sheweth wherein that which may be knowne of God to us is made manifeſt, viz. in the Creation, and in the Lord Jeſus; and how it appeares in the Creation.

THat God is, and that he is immutable, incomprehenſible mer­cifull, wiſe, &c. he hath given us a very lively teſtimony to ſeal the truth of it: God being unwilling to hide himſelfe and his great12 glory decreed to bring it forth: which we ſhall ſee clearly,

1. In the Creation.

2. In the Lord Jeſus.

Both theſe are made manifeſt in the Scriptures.

Theſe are the Golden pipes which empty forth the Golden uncor­ruptible Oyle of joy, gladneſſe and righteouſneſſe amongſt the Can­dleſticks into the Lamps of the Sanctuary, even into the hearts and ſpirits of the Church of the firſt borne, whoſe names are written in the Lambs book of life.

Theſe are the two great Ordinances which are diſplayed by the eternall word of God, according to the Scriptures, which are thoſe Conduite-pipes which carry in them al that may be ſeen, known, un­derſtood or enjoyed of God by the Sonnes of men. I ſhall ſpeak ofThe Creation holds forth God. both, but in the firſt place of the Creation; which is a glorious book, in which hee that runs may reade and underſtand the excellency of the Lord; which is, which was, and which is to come. The mean­eſt, moſt naturall capacity may read God in every line of the Cre­ation, which ſhewes;

Firſt, That there is a God; The inviſible things of him from the Crea­tionThe Creation ſhews the God-head. of the world, are clearly ſeen, being underſtood by the things that are made, even his eternall power and God-head: Rom. 1. 20. That is to ſay, though God is inviſible, yet that which may be known of him is clearly ſeen; that is underſtood by things that are viſible. Now the thing that may be known is this, viz. his Power and God-head. That there is a Divine, Eternall God, is apparent, if we conſider that there is not the leaſt little thing in the whole creation, or great thing, which leadeth us not Step by Step into a GOD-HEAD.

In this World there are four degrees of things, viz which have being, which have life, which have ſenſe, and which have reaſon; ſome things have all four; ſome againe only one; yet every one preach forth this God. The Earth, Sea and Aire are very ſpacious, bearing and ſuſtaining all things that have life, ſenſe and reaſon, and yet are themſelves void of life, ſenſe, or reaſon; they are the neareſt to not-being, to annihilation. The Plants beſides being, have life and draw nouriſhment and refreſhment from the earth and aire. The Beaſts have being, life and ſenſe, and ſeeke their food from the earth and plants. Man hath all, being, life, ſenſe and reaſon; he enjoyeth the Elements, feedeth on beaſts and plants, and command­eth other creatures, and diſcourſeth of all things above and below. 13Loe here, this wonderfull order! One thing ſerving another; no­thing is for it ſelfe. From whence comes this diſtribution, one thing ſerving another? Who diſtributes things in this order? From whence had they all their Originall? Whether had they it from themſelves or from another? If from them ſelves, either they had it alwaies, or in time? Alwaies they had it not; for we know, we our ſelves that now are, once were not: and if we had our originall in time, How come we to have it, ſince there was a time when we were not at all? Surely we muſt conclude, the author, original, diſtribu­ter, and proportioner of all theſe things in ſuch an order and de­gree, is one that was before us, is above us; which can be no other then God Himſelf.

Let us deſcend into particulars, and conſider the Elements of which things are compounded, as fire, earth, aire and water. Fire and water are contary, & ſo is the dry to the moiſt: the nature of contra­ries is to deſtroy one another: none of theſe two can be coupled without a higher power. Surely this leads us to conſider that great judge and wiſe diſpoſer, that orders things after ſuch a ſtrange manner.

We ſee very beautifull buildings, ſtately palaces, and our mindes preſently without pauſing upon it ſaith, ſurely here hath bin ſome gallant work-man.

Thou ſeeſt a watch and preſently vieweſt the ballance, then the wheels, and ſo at the laſt comeſt to the ſpring and ſeeſt that moving the watch, but yet thou askeſt preſently who made this ſpring, and ſo comeſt to the watch-maker, and beholdeſt motion in the watch while he that made it moves not at all; thou ſeeſt the Sun move, and muſt needs conclude it hath a firſt mover, and that is none but God: a begining-leſſe and end-leſſe Beer, which muſt needs be the very God-head.

2. So likewiſe, as the world ſhewes there is a God, it ſhews there is but one God; for all things in the world point at unity. Earth,The Creation ſhews that there is but one God. water, aire, fire, are all for to make up on body; all agree in one, though diverſe in them ſelves; all Arts and Sciences move towards unity and congruity: Arithmetique proceeds from unity: Geo­metry from a point, and tends to ſociety and happines and ſollace of man: all Government in Families or Kingdomes reſpect unity: All that ever man doth or can doe leades to a unity, to the high ad­vancement of one God, and his wiſdome and power: ſurely all theſe unities here below, are but ſo many reſemblances in a fort of the true unity it ſelf.


The minde of man is one, though It conceives in it an infinite number of things; and the more things are in unity, the more no­ble they are; then certainly God muſt needs be unity it ſelf, who is truly noble and onely one. I might trade far in nature here. But I muſt minde other things likewiſe, ſo that I will not dwel here.

3. The Creation ſhewes the almightines of God in theſe two con­ſiderations.

Firſt. In Creating the World of nothing. Amongſt Philoſophers itsThe creation ſhewes God to be almigh­ty. a received Axiome, Ex nibilo nihil fit, of nothing nothing is made; ſo far as this concernes men its true; which proves the Almighty power of God: for if man cannot produce the leaſt matter, without ſome pre-exiſtent or foregoing matter to work upon; then ſurely he that can produce the Heavens and the Earth of nothing, muſt needs be very powerfull, yea Almighty.

In the beginning God created the Heaven and the Earth, as ſaith the Scripture: or theſe Heavens and this Earth, wherein Moſes proves the things that now appear, in the beginning had no appearance at all; but were created of nothing; for the Hebrew word Reſhith which is Engliſhed, the beginning; doth not ſignifie any ſubſtance. Neither doth the word Bara, to Create, ſignifie any other way to create then of nothing; and thereby it is diſtinguiſhed from the word Jatzar, to form, and Gnaſha, to make; doth not this hold forth the eteruall power of God?

The World it ſelf ſpeaketh forth this mighty power of God in that it had its beginning from God. If we conſider the ſeverall motions, and mutations that are in the World, we muſt conclude a beginning: Look to the Rivers, they flow from the Sea; the Tyde of the Sea, ariſes from the influence of the Moon; and the Moon bor­rowes light from the Sun. Sometimes Streames grow drie; the Moon is ecclipſed. And the Sun continually moves, which argues its beginning.

Nay, but ſay ſome, The Heavens have continued along time and we ſee noObject. change, therefore they were from eternity.

Vaine man, becauſe thou ſeeſt no change, therefore will thereSol. be no change? Thou ſaiſt it hath continued long, what then? Therefore hath it continued from everlaſting? God that cauſes thee to live it may be twenty, thirty, forty, or ſixty years or more, cauſes that to continue ſome thouſands; wilt thou then argue, becauſe thou liveſt longer then another, thou ſhalt never dye? Know the World is made for more beſides thee, and they muſt come and15 act their parts in it as wel as thee, and when all are come in, then ſhall it be deſtroyed.

This will appear more plainly, if thou conſidereſt thy own bo­dy: ſurely that had a beginning; it was once in the loweſt parts of the Earth, as the Pſalmiſt ſaith; and thou waſt brought forth an infant of daies, and greweſt ſtronger in body, and yet for all this re­turnes to the duſt. Nay, look into thy minde, the moſt Glorious reſemblance of God, and thou wilt finde it had a beginning, for it is ſubject to joy and ſorrow, to learn more and more; which holds forth a beginning, and one that made it, and without it.

The beginning is the firſt point of time and ending the laſt. In the midſt of theſe two points runnes the line of Time, which is a little ſpace borrowed from Eternity; where God diſplaies his pow­er in his viſible Creation. That Eternity ſhould create Time is a won­de; and that Time ſhould again be ſwallowed up of Eternity is mat­ter of admiration.

Secondly, In upholding the World to this moment; the World would ſoon be diſſolved, if that boundleſſe power ſupported it not. When the Earth was without form, and voide, and darkneſſe was upon the face of the waters, then the Spirit of God moved and brooded on them, which did ſupport that matter, and brought it forth into ſo glorious a fabrick as we now behold this day. And if that Spirit or power, moved not ſtill in this fabrick to ſupport it, it would ſoon return into its firſt nothing. Therefore ſaith the Scripture, All things conſiſt in him.

Nature it ſelf preaches this; the verieſt Athieſt or Epicure that is, that when he is well hath no leaſure to think of God, or that he may ſin the more greedily, denies there is a God; when he is never ſolittle ſick, or ready to dye, his conſcience flies in his face and he is forced to acknowledge a God, and that he cannot ſubſiſt with­out him. I have already ſhown the Heavens and Earth are ſubject to mutability, and ſo capable of diſſolution; and certainly did not God keep them by his right-hand, they would come to nothing.

4. The Creation cries aloud God is incomprehenſible. I might hereThe creation ſhewes the incomprehen­ſibleneſſe of God. fill volume after volume, by deſcending into thouſands of particu­lars and ſhew thee every one, every little, yea, the leaſt thing thou canſt ſpeak of leads thee there by the hand to acknowledge it.

All that any man, the pureſt naturall man or ſpirituall man is, is but the worke of Gods hand; now the workman is greater and more worthy then his worke. Thou ſeeſt a curious peece of worke16 made by a skilfull artiſt, and praiſeſt it: but being led from the worke to the artiſt, thu admireſt the ingenuity and dexterity of the minde of that man from whence the worke proceeds.

Yet a little further, let us view the workes of God, viz. the Sunne, Moone, Starres, the Hearbs of the Field, the Beaſts of the Forreſt, the Fiſhes in the Sea: Canſt thou tell me what the ſub­ſtances of them be? Philoſophers have traded ſo farre and confu­ſedly herein, that in truth all that they have ſaid of them, or can ſay, is but vanity and confuſion. This puts the wiſeſt of them all to a non-plus; hence is it they differ ſo much about them; The wiſeſt muſt confeſſe his knowledge herein to be but ignorance. Philoſophers ſay, things are compounded of the four Elements. viz. Fire, Earth, Aire and Water, which as to their ſubſtances are inviſible. And that the vertue of many things proceed from the four firſt quali­ties, of heat, moiſture, drines and cold: but yet are shey forced to confeſſe many things operate from a hidden or occult quality, which they can render no reaſon of. Aske them why the Loadſtone drawes Iron to it ſelfe, they ſay, There is a hidden vertue in it, a ſpecifick quality, or a ſimilitude of ſubſtance; but from whence it proceeds they cannot tel. Nay, ask any man in things ſeeming­ly more ordinary, as why the fire ſhould burn, rather then the wa­ter? They ſay it is its proper nature ſo to doe: But where it had this nature, or how it came by it, they are forced to be ſilent, or to acknowledge it from GOD himſelf. Surely if we cannot com­prehend the leaſt things, as a flie, or the graſſe of the field, much­leſſe the infinite one. They tell us Rubarb purges Choler &c. from a hidden quality; which hidden quality indeed is nothing elſe then the very inſtinct of the Creator in it.

But ſome that would be thought very wiſe, cunning, and ſpirituall ſay;Object. Though man, that is to ſay, the naturall man cannot comprehend God, yet a Saint may.

Alas vain man! thou ſayeſt thou knoweſt not what: if a Saint can comprehend God it muſt be in his Spirit or underſtandingAnſw. (for a Saint is a naturall man conſiſting of body or ſpirit, ſanctifi­ed or made holy) Now that he may ſee his errour, let him turne into his owne minde, can he comprehend that? He knowes he hath a ſoule by its motions, but what his ſoule is thoſe motions cannot tell him; yea, this ſoule and underſtanding of thine is but the worke of God. Now the worke cannot comprehend the workman: ſo that if thou canſt comprehend him, thou muſt be God, for thou17 haſt no light but what thou haſt of God, and that light diſcovers onely the workes of his hands. But if thou ſhalt ſay thou art God, as ſome blaſphemouſly affirme, let me aske thee whether thy ſoule or body is God? If thou ſayeſt thy body, then how comes it to paſſe thou canſt not be in all places at one time? How comes it to paſſe thou art ſubject to death and corruption? If thou ſayeſt thy ſoule is God, how comes it to paſſe thou art ſo ignorant of what thy ſoule is? God muſt needs know himſelfe and all other things; knowſt thou what ſhall befall thee? How thou waſt made when this ſoule was given thee? why doſt thou ſo often complaine? Why art thou ſubject to changes? God is unchangable. But if thou ſhalt ſay, God in thee is God that knoweth all things, I anſwer thee, then it is not thy ſelfe that comprehendeth him, God in thee is not thee, no more then God in the earth, or beaſts of the field, is the earth, or the beaſts thereof. Therefore poore ſilly wretch leave off to talke ſo dotingly of comprehending him, when thou know­eſt not how to comprehend thy ſelfe.

Some are ready to ſay, this is carnall reaſon, becauſe we make uſe of earthlyObject. things to ſpeake of God by.

Vaine man! God made the earth to preach forth himſelfe, andAnſw. thy folly to thy ſelfe: Therefore ſaith the Pſalmiſt, The heavens de­clare the glory of God, and the earth his handy workes. And againe, ſaith our Apoſtle, The inviſible things of him are ſeene by the things that are made. They all preach thy folly, madneſſe and vanity, and be-ſpeak thee to be but an Atheiſt for all thou boaſteſt to be a Saint.

5. The Creation lively points out to us the wiſedome of God. IfThe Creation ſhewes Gods wiſedome. thou ſeeſt the picture of a man, thou preſently askeſt who made it, and admireſt his skill and cunning; if thou caſteth but a glimpſe of thy eyes on the world, and askeſt who made it, thou wilt ſee it is God, and wilt admire his wiſedome.

Gods wiſedome appeares in that glorious and harmonious or­der that is in the world, that unity ſhould be produced from con­trariety. Oh what a wonder is it! I have told thee before, fire and water be contrary, ſo drineſſe and moiſture, yet thy one body can­not live without them all, being compoſed of them all; nay let me tell thee, it is God keepes them from encroaching one upon the other; there is not one thing in the Creation but be-ſpeakes God to be a wiſe God. Thou knoweſt of beaſts, ſome are for thy food, and ſome againe would devoure thee; thoſe that are for thy uſe, God hath placed nigh thee in flocks and herds; thoſe that18 would devoure thee live in deſert places, in the wilderneſſe, in caves and dens. From whence came this diſpoſall of them? did thy own wiſedome procure it? No certainly; tis no other thing then the wiſedome of God.

6. The love and relation God hath to the Sons of men appearsThe Creation ſhewes the love of God. in the Creation. It may be thou art a Father of Children, thou provideſt for them food and raiment, and why? Becauſe thou lo­veſt them. God created all for man. God firſt made the World, and brought man into it as into a large Pallace, ready furniſhed with all things fit for delight, pleaſure and food, that man became Lord of the Creatures; all things were made for man, and man for God, in whom he took delight; As for man he created him in his own Image, wherein appears his great love: to be created in his Image, was to be made ſuch a Creature, that in an eſpeciall manner, did moſt re­ſembleWhat 'tis to be created in Gods Image. his Maker in a created pure natural light and underſtand­ing, power and authority, whereby he was the Image or likenes of God. I might further ſhew that the Creation holds forth the immu­tability of God; for he that made all changes muſt needs be unchan­gable; and the Soveraignity of GOD; for he that made all muſt needs be Lord of all; and the Eternity of GOD: for he that made time muſt needs be before time; and the life of God, for he that made all creatures live, muſt needs live himſelfe; the juſtice of God, that ordaines it to be obſerved in his creatures, muſt needs be juſt in himſelfe; yea of the inviſibility of God; for if thou canſt not ſee into the ſubſtances of things made by him, thou canſt not ſee him that made them. I might ſhew you that God is all in all in the creation, that is to ſay, there is nothing without him, and all things that it is it is by him: but becauſe I ſhal further have occaſion to hold forth the excellency of the Lord to the Creature in the ſe­cond particular, viz: as he appeares in the Lord Jeſus. I paſſe from the firſt Creation, the habitation of the firſt man, the firſt Adam and his poſterity, which is earthly, unto the laſt Adam, the ſecond man, the Lord from heaven and his generation, the children of the ſe­cond and new Creation; concluding this Chapter with this, that what I have already ſaid of God is not to define what he is, but to tell us what he is not, that we may not deceive our ſelves by our proud and vaine apprehenſions, in forming a God to our ſelves; either with the ignorant, thinking him to be a huge body, or maſ­ſy ſubſtance; or with other that ſeeme to be wiſe, dreame of com­prehending him; but rather ſay at firſt, he is that he is, but what I19 know not; but with the Pſalmiſt, deſire to learne in ſilence, and re­joyce in thoſe appearances of himſelfe whereby he gives out him­ſelfe to be knowne after a ſort, for my eternall happineſſe, and the happineſſe of all his people.

Chap. IV.Sheweth what we are to underſtand by God in Christ, and what Christ is; and what the Father, Son, and Spirit are.

GOD is in the Creation, but dwels in the Lord Jeſus; Chriſt isGod dwels in the Lord Chriſt. Gods habitation; for in him dwels the fulneſſe of the God-Head bodily; the fulneſſe of Grace and Truth. In the Creation he is a God over us, in Chriſt a loving Father to us. But ſeeing this is the great Myſtery of Godlineſſe, (viz:) God manifeſt in the fleſh, juſtified1 Tim. 3. 16. in the ſpirit, ſeene of Angels, preached unto the Gentiles, beleived on in the world, and received up into glory. Which myſtery is hid from the eyes of the world, and mans vaine imagination fancyes ſuch vaine un­derſtanding of it. I ſhall endeavour to ſpeake more plainely and particularly of it. and ſhall obſerve this order:

1. To ſhew what we are to underſtand by God in Chriſt.

2. How God in Chriſt unvailes himſelfe to the ſons of men.

That we may know what we are to underſtand by God in Chriſt, theſe three things are to be conſidered, and that from the word Chriſt, which ſignifies one Anointed; wherein conſider,

1. The Anointer.

2. The Anointed.

3. The Ointment it ſelfe wherewith he his anointed. Of theſe in order.

1. The Anointer, giver, diſpenſer or pourer forth of the oint­ment,who is the A­nointer; 'tis the Father. is the Father; God in all, over all, and above all, for whom are all things, and by whom are all things; tis that infinite, that incomprehenſible majeſty, that eternall ſubſtance which I have al­ready proved to be incomprehenſible. The Scriptures abound in this doctrine. The ſpirit of the Lord God is upon me (ſaith Chriſt) heIſa. 61. 1. hath anointed me. God proclaimes it from heaven, ſaying, I have found my ſervant David, (which is the Lord Chriſt) with my holy oile I have anointed him. Againe ſingeth the ſweet Pſalmiſt of Iſrael in the Song20 that his heart endited or bubled or boyled forth concerning the King; God thy God hath anointed thee; This was prefigured, ſhadowed, poin­ted at, and typed forth in the Law, by Moſes anointing Aaron. This is the Fathers worke.

Secondly, The ſubject Anointed is the humane nature in whichThe ſubject Anointed is the humane nature. God was manifeſted; for he was manifeſted in the fleſh: It was that particular body of Chriſt, that the word dwelt in; which was made fleſh, and dwelt amongſt us: and therefore ſaith the Scripture, he hath A­nointed his holy childe Jeſus, even Jeſus of Nazareth, the ſon of Mary; ofActs 4. 27. a Virgin: the Son of David, the Son of Abraham, the Son of Man; who is called, The man Chriſt Jeſus: It was that particular perſon who was the ſubject of this anointing.

Now the humane nature is nothing elſe but a fleſhly body, and hu­mane ſoul united in one; which humanity is proper to all men, yet ſo that every man hath the whole humane nature in himſelf: and ſo was this perſon, this man Chriſt, this humane nature conſiſting of body and ſpirit in one perſon, was the Subject of the A­nointing.

Thirdly, The Ointment it ſelf remains to be declared, which isTheointment is the Spirit. that holy Oyle with which our Jeſus is Anointed; which Ointment hath ſeverall names in Scripture to declare its worth and nature. It is the Spirit of God, therefore ſaith Chriſt, The Spirit of the Lord is up­onPſal. 98. 20. me, he hath anointed me. With my holy Oyle, ſaith the Lord, I have anoin­ted him; which is the Oyle of joy and gladneſſe, the holy Ghoſt and power: Which Oyle is ſweetly tipified forth to us by the holy Oyle mentioned by Moſes, whoſe compoſition conſiſts of principall ſpices,Ex. 30. 25. 30. as pure Mirrbe, ſweet Calamus, ſweet Cynnamon, Caſſia and Oyle olive; wherein, though miſteriouſly, yet very excellently is deciphered the very nature of the Sprtit of the Lord Jeſus: for the nature of that compoſition is ſuch, that it is of ſinguler vertue, being ſoveraign for the brain, comfortable for the heart, and wholſome for the liver, the three natural fountains and ſprings of the naturall bodies life, purging from evil humors, mollifying and ſoftning the body, en­abling the body to performe its naturall, vitall and animall faculties: Which is abundantly, yea, ſuperlatively true of the Spirit, that gives to a Saint being, wiſdome, underſtanding, light, life, power, love and increaſe to a Saint; ſoftning the hardeſt heart, moiſtening and relenting the moſt flinty ſpirit; purging and ſcouring away ef­fectually all droſſy, cholerick, paſſionate, idle, melancholy, earthly and evill humors of ſin and corruption; fitting and enabling the21 ſoule, to runne the waies of Gods commands; preſerving the ſoule from ſins venome and poiſon; keeping it from corruption or putre­faction. And wheras none was permitted to make any after the like­neſſe of that compoſition, It declares and proclaimes aloud the contra­riety of the true Spirit to all pretences of it, or counterfeitings of it, which are the powers, ſignes and lying wonders of the man of ſinne, which Chriſt, through the brightneſſe of his coming, will deſtroy.

Thus briefly have I handled the three eſſential things to be con­ſidered in the true knowledge of God in Chriſt. Now know this, That neither of theſe three, abſtracted from the other, is the Lords Chriſt; tis the compoſition or conjunction of theſe three in one perſon, that makes this Chriſt; therefore is it ſaid, The word was with GOD, and was GOD; and yet was made fleſh: which leads us to the conſidera­tion of the various manifeſtations of God, as they are one in Chriſt Jeſus.

There are three that beare Record in heaven, the Father, Sonne and holy Ghoſt or Spirit, and theſe three are one; viz One God and one in the man Jeſus Chriſt.

Theſe three are not three Gods, but one. God is made manifeſtWhat the Fa­ther, Son and Spirit are. after three manner of wayes, that is to ſay, God the Father con­ceived his word in his owne minde, which is his ſonne, eternally brought up with him; his wiſedome, daily his delight; it is his light whereby he knowes himſelfe, and brings forth every thing by himſelfe. For by his word, that is to ſay, himſelfe in a way of activity, or doing, or wiſedome, made the worlds: the word was in himſelfe producing every thing below himſelfe, and the ſpirit is the mutuall kindneſſe each of other, which is actively eternall. The ſpirit is ſometimes taken for the power of God, ſuſteining all things, producing all things: ſometimes for the influence of the Fathers love ſhed abroad in the heart: and this is the Spirit of God, the Comforter in the Goſpell; ſo that all theſe are one, agree in one; and what may be attributed to the one, doth agree to the o­ther; So that theſe three are not three diſtinct ſubſtances or per­ſons in the common and moſt knowne acceptation of the word, viz: a particular and individuall ſubſtance or being, diſtinct from another. In this ſenſe I ſay, there are not three perſons in God, for this is to make three Gods; but becauſe the Scriptures no where ſaith there are three perſons, I hope the word (invented by mans wiſedome) ſhall not be impoſed on any as a ſnare: let us more look to things then words. I ſay according to the Scriptures, there are22 three that beare Record in Heaven: the Father, viz: the infinite being, the begetter of the Son: and the Son, viz: the expreſſe image of God, the reflection or likeneſſe of himſelfe, which is the word begotten of the Father; and the ſpirit the mutuall kindneſſe, love, and communication of the Father and the Son; for God is love: all agree in one, in one man Chriſt Jeſus, the Father is in him, the Word is in him, for it was made fleſh, and dwelt among us; and the Spi­rit is in him, viz: the eternall love of the Father, the ſweet and heavenly influences thereof; it is given to him without meaſure, So that God manifeſted in the fleſh in a way of union is Chriſt; for all that may be knowne, or underſtood, or enjoyed of God, is in the Lord Jeſus. Nay further; what ever God is to a Saint, he is it in Chriſt Jeſus, for the fulneſſe of the God-head dwelt in him bodily, that is to ſay, God in his higheſt manifeſtation of him­ſelfe in power, grace and truth, &c. For he was full of grace and truth.

The ſum of what I have ſaid or can ſay in this particular (which notwithſtanding I muſt confeſſe comes infinitely ſhort of the height of its glory) is that the conjunction of Father, Son and Spirit, af­ter a ſpiritual and wonderfull manner, in the man Jeſus Chriſt, is the Lords Chriſt. So that God in Chriſt, is God the Father dwelling in, and uniting the humane nature after a wonderfull and unſpeakable manner to himſelfe; and therefore is Chriſt called God and Man: and becauſe of this union, Chriſt ſometimes ſpeaks as he is man, and ſo dies; ſometimes as the Word, which is God in him, and ſo he raiſeth himſelf from the dead, ſometimes in a way of union, and ſo he is the Mediator between God and Man, the Man Chriſt Jeſus.

Chap. V.Sheweth how God in Christ unvailes himſelf to the ſonnes of men; wherein is ſhewn that Chriſt is our Prieſt, and the manner of his Conſecration and fitneſſe for his Office.

HAving ſhewed what we are to underſtand by God in Chriſt, and what the Lords Chriſt is; I am come now to ſhew, that Chriſt was not anointed for himſelf only, but that he might communicate of his fulneſſe to others: which appeares in theſe two conſi­derations.


Firſt in that Chriſt was deſigned by the Father, or ſet apart, or••­ſecrated to a glorious work.

Secondly, in that Chriſt is made fit, capable and able effectually to performe whatever worke was impoſed on him, which his be­ing anointed holds forth to us: Of theſe in order.

In Chriſt's deſignation to a worke, there are two things to be obſerved:

1. What the worke is that Chriſt is conſecrated to.

2. The manner of his conſecration.

Concerning the worke it ſelfe, it is a three-fold office or mini­ſtry, viz: a Prieſtly, Propheticall, and Kingly office, wherein all the appearance of the love, wiſedome or power of God, are clearly made manifeſt. I ſhall ſpeake of theſe in order.

Now the Prieſthood of Chriſt is that order or office that ChriſtWhat the Prieſthood of Chriſt is. hath from his Father, in a way of relation to God and Man offer­ing up ſacrifices to the Lord.

Wherein are two things conſiderable:

Firſt, The Prieſt.

Secondly, The Sacrifice be offers: For he is not a Prieſt, but in re­ference to his offering of Sacrifice.

The Prieſt is Jeſus Chriſt, even the man Chriſt, whom I have al­readyChriſt is the Saints higheſt Prieſt. diſcovered to be the anointed of the Father; even this man that that an unchangable Prieſthood, who is the Son of God accor­ding to the divine nature, and humane nature; it is he that is ourHeb. 9. 11. High Prieſt.

But now ſeeing no man takes this honour to himſelfe, but he that is calledThe manner of Chriſts conſecration. Heb. 5. 5. of God as was Aaron. So alſo Chriſt glorified not himſelfe to be made an High Prieſt; but he did it that ſaid unto him, Thou art my Son this day have I begotten thee. The Father anointed him, as I have ſhowne more at large before, and now ſhall ſhew you the manner of his conſecration. Which was

1. With an oath (ſaith the Pſalmiſt) The Lord hath ſworne, and will notChriſt conſe­crated by an Oath. repent, Thou art a Prieſt for ever after the Order of Melchiſedeck: needs muſt we conclude, the matter is of great concernment that is mannaged with ſo much ſolemnity.

That God ſhould with an oath confirme it, it hath much weight in it: An oath amongſt men puts an end of ſtrife, and ſeales up the matter in queſtion.

Men in all ages, as I have ſaid before, being convicted in their con­ſciences that God is diſpleaſed, and muſt be pacified, have had their22〈1 page duplicate〉23〈1 page duplicate〉24Prieſts to accompliſh that ſervice; Nay the Lord appointed many Prieſts to offer Sacrifice to himſelf: But now that he might make it appear; that none of theſe were his eternal Prieſts, that he might put all out of doubt, and clearly reveal his own mind, and the immu­tability of his counſell, ſweares by himſelfe (there being none greater then himſelfe to ſweare by) that he had made, eſtabliſhed and conſecrated the Lord Chriſt to be the everlaſting Prieſt, upon whom he had con­ferred his everlaſting Prieſthood.

The Prieſts of old were made without an oath; but Chriſt with an oath, by him that ſaid unto him, Thou art a Prieſt for ever: As if God ſhould have ſaid, Son, its true, there have beene many Prieſts that I have made, but they are dying Prieſts, and their Prieſthood is but a ſhadow or type of thine which I commit to thee; for thou art my well-beloved, and ſhalt not dye, of thy Prieſthood there ſhall be no end; for I have ſaid, yea I have ſworne it, and cannot lye.

The Prieſts of old were conſecrated by the powring Oyle on their heads, and the putting on of the holy garments: ſo our High PrieſtChriſt conſe­carted by the powring on of oile. was ſet a part for this office by that holy Oyntment, even the power and Spirit of the moſt high, by the voice from the moſt excellent glory, that gave this Record of him, This is my well-beloved Son, in whom I am well pleaſed. The Lord Chriſt miniſters in the Sanctuary with the oyle of joy, gladneſſe, and acceptation powred on him, with the garments of righteouſneſſe and ſalvation.

Aaron and his Sons had garments, yea holy garments for glory and for beauty; which garments were moſt exquiſitely made for workman­ſhip;Exod. 28. 2. 3. wiſe-hearted men filled with wiſedome by the Lord, being onely appointed to make them. Whoſe compoſition was of the moſt beautifull, glorious and rich materials, gold, purple, ſcarlet and fine linnen; which excellently type forth the glory of our High Prieſt who ſtands before God in rich, pure, ſpotleſſe, bright, ſhining, and incorruptible garments, being filled, covered and cloathed with the glory of God, and being adorned with the beauty of the moſt High; for he was, and is the expreſſe image of his Fathers beauty. Aaron was appointed to beare the names of the Children of Iſrael upon the Ephod upon his Shoulder, and upon the Breaſtplate of judgement, upon his heart, engraven in precious ſtones; which ſhewes that our High Prieſt the Lord Jeſus, adminiſters before the Lord, with all his Saints engraven upon his heart, in beauty and glory. Thus briefly having taken a view of the manner of our Jeſus his conſecration to his office, let us by divine aſſiſtance con­ſider,


The ability to mannage that office; the worke being of ſuch an infinite extent, requires a perſon of anſwerable abilities: which we ſhall eaſily finde to be in the Lord Jeſus, if we con­ſider,

Firſt, The dignity of his perſon.

Secondly, The excellency of his endowments.

1. For the firſt, it will appeare, if we conſider that he is the Sonne of God, one begotten of the Father, yea, the delight of the Lord; he is the firſt borne among many brethren. Prieſts of old were of the firſt borne among the family; ſo is our Jeſus the beginning of the Creation of God; the firſt borne from the dead; the onely begotten Son, that is to ſay, the Chiefe; none begotten to be a Saviour, an everlaſting Deliverer of his brethren, beſides himſelfe; he is Alpha and Omega, the firſt and the laſt, begotten in his Fathers likeneſſe; the expreſſe image of his Fathers perſon; White and ruddy (as ſaith the Spouſe) the chiefeſt among ten thouſand, or thouſand thouſands.

2. For the excellency of his qualifications, conſider,

Firſt, His relation to God; he was the Son of God; and to man, he was made fleſh; he was of ſuch a nature, that he ſtood rela­ted ſo to God and man, as he knew how to preſerve both the glo­ry of God, and the happineſſe of the creature, that ſo divine juſtice might be compleatly ſatisfied, and mercy admirably advanced in the creatures ſalvation.

Secondly, His intereſt in God and man; he was not onely rela­ted to them, but had a deepe intereſt in them both: To God he was a Companion, therefore God cals him, the man his fellow. Moſes of old was prevalent with God, but our Jeſus much more. Moſes as a ſervant, Jeſus as a ſon and heire; to Man as a faithfull bro­ther, friend, yea companion, and fellow ſufferer; he was tempted, that he might be able to ſuccour us being tempted. Likewiſe he is the Fa­thers beloved, whom God can deny nothing; to the Saints advocate that will loſe nothing for want of asking.

Thirdly, His will, power, love, wiſedome and delight, concur­redChriſts will, power and love concurre in it. in fitting him to be ſuch a Prieſt; his love ſets all on worke, both power and wiſedome; he is the power of God and the wiſe­dome of God.

Fourthly, He is without ſpot or blemiſh; the Prieſts of oldHe is without ſpot or ble­miſh. Heb. 4. 15. were forced to offer for their owne ſinnes daily, but our Jeſus had no ſinne to offer for: He was like to us in all things, ſinne onely excepted. 26There was no guile found in his mouth. Yea, ſuch an High Prieſt becameHeb. 7. 26. 25. us, who is holy, harmleſſe, undefiled, ſeperate from ſinners, made higher then the heavens, able to ſave to the uttermoſt.

Laſtly, Our High Prieſt was a High Prieſt of an Incorruptible na­ture,Chriſt is of an incorruptible nature. one that continueth for ever. The High Prieſts under the Law by reaſon of death continued not; but Jeſus is a High Prieſt for ever af­ter the order of Melchiſedeck: that is to ſay, without Father or Mo­ther; he was not of the off-ſpring of the Prieſts, but of Judah; with­out beginning or end of dayes, who ever liveth to intercede for us. Thus much briefly to the firſt, viz: concerning the Prieſt him­ſelfe.

Chap. VII.

Sheweth what the Sacrifice is Chriſt offered.

THE Sacrifice it ſelfe that is offered is next to be ſpoken of;Chriſt offer­eth Sacrifice. Heb. 8. 3. for every High Priest is ordained to offer gifts and ſacrifices: Wherefore it is of neceſſity that this man (viz: Jeſus) have ſomewhat to offer. The Scriptures are exceeding full in declaring this Sacrifice.

That I may a little deſcribe this Sacrifice in the excellency of it, I will obſerve this order.

  • 1. To ſhew you what the Sacrifice is, Chriſt offers.
  • 2. How often it was offered.
  • 3. The place where it was offered.
  • 4. The time when it was offered.
  • 5. The true nature of that Sacrifice.
  • 6. How our Prieſt offered up this Sacrifice.
  • 7. For whom it was offered.
  • 8. To whom it was offered.
  • 9. The virtue, effects and end of this Sacrifice. Of theſe in order.
    What the Sa­crifice is. It is Chriſt himſelfe. Galat. 1. 4. 2 Ch. 20. 1. Eph. 5. 2. 25. Tit. 2. 14. Heb. 7. 27. 9. 24. 27.

Firſt, The Sacrifice it ſelfe is the Lord Jeſus Chriſt. When burnt offerings and ſacrifices God would not, Chriſt came to do his will. This is held forth to us in the Scriptures by ſeverall expreſſions; all centring in one thing, namely, In this ſacrifice, as firſt, by giving himſelfe; as ſaith our Apoſtle, Who gave himſelfe for our ſinnes. Againe ſaith Paul, Who hath loved us, and given himſelfe for us27 an offering and a ſacrifice to God. The Prieſts of old offered goats and lambs, and the like, but our High Prieſt a better ſacrifice, even himſelfe:

Secondly, By powring out his bloud, all things almoſt under theTis Chriſts bloud. Law were ſprinkled and purified with bloud, for without bloud there was no remiſſion; the patterns of things in the heavens were purged with the bloud of buls and goates, but the heavenly things themſelves with better ſacrifices, namely, with the bloud of Chriſt himſelfe. The bloud of beaſts ſprinkled upon the uncleane, ſanctified toEph. 1. 7. Col. 1. 14. 20. Joh. 19. 34. Heb. 9. 7. Heb. 12. 14. Hebr. 10: 19. Hebr. 12. 24. Hebr. 13. 12. 1 Pet. 1. 19. Acts 20. 28. 1 John 5. 6. Rev. 5. 9. Rev. 19. 13. Zach. 9. 11. Heb. 10. 29. 13. 20. the purifying of the fleſh; but Chriſt's bloud was the Sacrifice for the pu­rifying of the heavenly things, viz: the Saints bodies and ſpirits. To this the Scripture gives a large Record; In whom we have redemption through his bloud (as Paul ſaith) even the bloud of the croſſe, that bloud that iſſued forth frow the ſide of our Jeſus, whom one of the Souldiers peirced. The High Prieſt under the Law went into the ſecond Tabernacle once every yeare, not without bloud, which he offered for himſelfe and the errours of the people: but our Chriſt entred into the moſt holy place by his owne bloud, which is called the bloud of ſprinkling, which Chriſt pou­red forth when he ſuffered without the gate, even his owne precious bloud, which is the bloud of God. This is he that came by water and bloud, even Jeſus Chriſt. This was part of that new Song the 24 Elders ſang, when they fell downe before the Lambe, ſaying, Thou waſt ſlaine and haſt redeem­ed us by thy bloud: even his bloud whoſe veſture was dipt in bloud. There­fore Chriſts bloud is called, the bloud of the Covenant: of the everlaſting Covenant.

But peradventure ſome will be ready to ſay, who ſeeme to be ve­ryObject. ſpirituall, That, that bloud that waſhes us, is not the bloud poured forth upon the Croſſe; for that was ſpilt upon the ground, but it is a ſpiri­tuall bloud; and therefore ſaith Chriſt, He that eateth my body, and drinketh my bloud ſhall never dye: which ſeemes to imply ſome other bloud. To which I anſwer,

1. By the bloud of Chriſt we are to underſtand, not onely theSol. bloud ſned forth from his ſide, as a naturall eye might ſee it, but the ſame bloud in the virtue of it, which bloud is the ſacrifice. So he that drinketh Chriſts bloud partakes of the excellent benefit that redounds through Chriſts bloud, which in due time I ſhall ſhew you more fully.

2. By this word Bloud, we muſt know the death of Chriſt to be concluded, and his body included. All Chriſts ſuffering center in one word, namely, his Bloud, which holds forth all his ſufferings upon28 the Croſſe: And therefore in the next place the Scripture declares this ſacrifice.

3. To be the offering up of his body, Chriſt gave up his body to death