that commeth judgement and therefore it is cleare that there is a Resurrection 4. Thy conscience will tell thee O vain man that there is a Resurrection for doth not thy conscience tell thee that thou must one day give account for all thy vaine thoughts words and actions and that thou must appear before the great Judge examine thy conscience and it will tell thee and bee as a thousand witnesses against thee thou hast the testimony within thee that will testifie against thee that there is a Resurrection and judge thee one day if thou continuest in that wicked opinion thy conscience will tell thee at thy death there is a Resurrection thou canst not one day stop the mouth of conscience when it shall come and witnesse against thee for all thy wicked acts And thus you see it is clear that there is a Resurrection and now I shall speak a word or two when it shall be 1. But now for the set day or houre of this Resurrection or Judgement it is too high for a finite creature to know For it is not for us to know the times or seasons that the Father hath put in his owne power Act. 1. 7. For of that day nor houre knoweth no man no not the Angels nor the Son himselfe till it be revealed to him Mat. 24. 36. And therefore I shall not dare as some have foolishly done to prescribe or set forth the day of this Resurrection or Judgement 2. The Fathers and learned Doctors of the times in former ages have conceived this day of the Resurrection or Judgement to be at the end of six thousand yeares but this is but their judgement and I shal also under the favour of the Learned give my judgement as desiring to see further because God hath promised to manifest more light in the latter dayes and also because I stand upon the shoulders of my fore-fathers and therefore may see further Now I conceive that as God was six dayes finishing the workes of Creation and the seventh day was a Sabbath of rest that there is a glorious spirituall meaning in all this or else God could as well have finished his workes in one day as in six and therefore there must be some other meaning in all this which I conceive to be this That as God the Father was six dayes labouring in the workes of Creation and finished his workes in six dayes and rested the seventh day it holds forth thus much That the sonnes and daughters of men with the creatures also should bee in commotion and hard labour for six thousand yeares and that in these six thousand yeares he will end all war and strife and that within these yeares he will shake all Nations Hag. 2. 7 8. and will overthrow the pride and vain-glory and false confidence of all Nations and will shake them off their fleshly glorying and beat downe all their strong holds and every fenced wal Esa 2. and all Nations shall lye open and naked and shall have their fill of fighting and shal see their vanity and shall desire to be at rest and shall beat all their weapons of war in peeces and there shall be a spirit of love and union established in all Nations neither shall they learn warre any more but every man shall sit under his own vine and under his own fig-tree and none shall make them afraid for the mouth of the Lord hath spoken it Esa 2. Mic. 4. and then shall the fulnesse of the Gentiles come in and the Jews shall be called and the glory of the people of Israel shall be set up and they shall injoy their former inheritances to wit the Land of Canaan and all the glory thereof and the Lord will end the hard labour and travell of all Nations and all Nations shall sit downe at rest And this I beleeve the Lord will doe in the six thousand yeares for he hath seen the sore labour and travell of all Nations and of every creature and he doth intend to give them a Jubile or Sabbath of rest and the seventh day or seventh thousand yeares will bee a rest to all Nations and to every creature from that sore labour and travell and all pride and covetousnesse shall be done away in those daies and the desire of all Nations shall come to seek the Lord and to seek the wayes of Sion and the Lord will extend peace to all Nations like a mighty River Esa last Revel 21. v. 22. And the Lord shall speake to the heaven above and to the earth below and all fruits of the earth shall come in abundance and there shall be a fulnesse of all the fruits of the earth for the Winter shall be like the Summer and fulnesse shall be upon all the earth for it is the Lords Jubile or Sabbath of rest to all Nations 3. This Resurrection shall bee at the last day in the last age or generation when the number of Gods account is up and the last generation shall be brought up for that is the number of Gods account when the last generation is on foot For the Gospell must bee preached to all the world for a witnesse to all Nations and then shall the end come Mat. 24. 14. For it doth not appeare that Christ shall not come untill the restauration of all things that are written in the Law and the Prophets and that there shall be a new heaven and a new earth and a refining of all things before his glorious appearing with that glorious company and heavenly host whom the heavens must containe untill that time till all things be refined as you may see Act. 3. 20 21. For it doth appeare that the Resurrection shall not be untill the new heavens and new earth and that they shall be refined and come forth of the new earth and that we shall not rise before doth appeare by Scripture which saith That man lyeth downe and riseth not till the heavens be no more or dissolved they shall not awake nor be raised out of their sleep Job 14. 22. And of old hast thou laid the foundation of the earth and the heavens are the work of thy hands and they shall perish but thou shalt stand and they shall all of them wax old as a garment and as a vesture shalt thou change them and they shall be changed as you may see Psal 102. 25 26. For the stars of heaven and constellations thereof shall not give their light the Sun shall be darkned in his going forth and the Moon shall not cause her light to shine Esa 13. 10. For the windows from on high are open and the foundations of the earth do shake the earth is utterly broken downe the earth is cleane dissolved the earth is moved exceedingly the earth shall reel too and fro like a drunken man and shall be removed like a cottage and the transgression thereof shall be heavy upon it and it shall fall and not rise againe Esa 24. 18 19 20. And all the
host of heaven shall be dissolved and the heavens shall be rolled together as a scrole and all their host shall fall downe as a leafe falleth off from the Vine and as a falling Fig from the Fig. tree Esa 34. 4. Lift up your eyes to the heavens and look upon the earth beneath for the heavens shall vanish away like smoake and the earth shall wax old like a garment and they that dwell therein shall dye in like manner Esa 51. 6. For behold I create new heavens and a new earth and the former shall not be remembred nor come in minde Esa 65. 17. And by all this it doth appeare that there shall be new heavens and a new earth for this Prophesie must be fulfilled before the comming of Christ whom the heavens must contain untill the restoring of all things that are written in the Law and the Prophets Act. 3. which the words of Christ seem to clear in Mat. 24. where he saith The Sunne shall be darkned and the Moone shall not give her light and the Stars shal fal from heaven and the powers of heaven shall be shaken And all this before the comming of Christ whereby it doth appeare that the Resurrection will not be untill there is a new heaven and a new earth For the Apostle saith The heavens and the earth which now are by the word of the Lord are kept in store and are reserved unto fire against the day of judgement in which the heavens shall passe away with a great noise and the elements shall melt with fervent heat and the earth also and the works thereof shall be burnt up And seeing all these things must be dissolved what manner of persons ought we to be looking for and hasting unto the comming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat as you may see 2 Pet. 3. 7. 10. 12. And by all this it doth appear that there shall be a wonderfull change before the comming of Christ an alteration in the heaven and in the earth and a purging of all things by fire and the old heaven and earth dissolved as not being fit to entertaine such a glorious judge and such a heavenly host because the heaven and earth are both polluted with sinne and therefore they must be burnt up and all the noysome scents and stinkes and evill vapours of corruption and all noysome scents and all things that are corrupted with sinne shall be dissolved and burnt up as not fit to entertaine such a glorious Judge and therefore there must be a new heaven and a new earth wherein dwels righteousnesse the first heaven and earth being not able to stand before his presence and therefore there will be a new heaven and a new earth as you may see Revel 21. 1. And I saw a new heaven and a new earth for the first heaven and the first earth were passed away and there was no more Sea And all this is a preparation for the great Judge 4. When all these things are come to passe then this shall be the signe of the comming of the Sonne of man which will be apparent to all the world for then will the Lord Jesus Christ appeare from heaven with his mighty Angels in flaming fire 2 Thess 1. 7 8. For as the lightning commeth out of the East and shineth even to the West even so shall the comming of the Son of man be Mat. 24. 27. And all the wicked families that are upon the earth at that time shall mourne when they shall see the Son of man comming in the clouds of heaven with power and great glory and then shall the Lord Christ send his Angels with the sound of a great Trumpet to awaken all the Saints who shall be raised from their sleep by the sound of the great Trumpet and the Angels shall gather together all the Saints from the foure winds from one end of the earth to the other Mat. 24. 31. For those that have dyed in the faith of Christ shall rise first being awakened out of sleep with the voice of the Archangell and with the Trump of God and shall all be gathered together in a moment to meet the great Judge and to rejoyce in his glory and in their glorious deliverance being now to injoy his presence forever with all his glorious Angels and shall now come to be Judges of their enemies and sit down with the great Judge to judge all their enemies and therefore it is that the Saints shall rise first that they may lay open their grievances before the great Judge of all their great wrongs and bring in their evidences against the wicked for all their hard usage and cruel persecution of their enemies and the Saints shall be gloriously honoured at that day having the Judge on their side to their great joy and comfort and to the terror of their enemies 5. The Resurrection of the Saints shall be glorious in being raised out of the new earth and all the corruption burnt up and so are raised out of pure matter For it was sowne a corruptible body but it shall be raised an incorruptible body for as we have borne the image of the earthly so we shall also beare the image of the heavenly for it is sowne a naturall body and it is raised a spirituall body and this in a moment in the twinkling of an eye at the last Trump for the Trumpet shall sound and the dead shall be raised incorruptible and we shall be changed 1 Cor. 15. 44. 48. 52. For this corruptible shall put on incorruption and this mortall shall put on immortality and when this corruptible shall have put on incorruption and this mortall shall put on immortality then shall be brought to passe that saying that is written Death is swallowed up in victory and thanks be to God that giveth us the victory through Jesus Christ our Lord as you may see 1 Cor. 15. 53 54. And then shall we be cloathed with our house which is from heaven 2 Cor. 5. 1. And then shall our vile bodies be changed and fashioned like unto his glorious body and we shall be like him as be is And thus we shall be raised in a glorious estate whereby we may be fitted for so glorious a Kingdom and such a glorious company as we shall injoy 6. We shall be raised in our likenesse for though our nature shall be more pure and glorious yet the purenesse of our nature will not take away the being of it as the purenesse of the Man Christ doth not take away his being to be a man nor the glory of his substance make his substance cease to be for the glory of the substance doth not take from but adds to the substance and so the glory of the man adds to the man but doth not take away his being to be a man And so though we shall be raised more glorious men yet we shall be
gloriously the Lord wil come to prepare a place for Judgement and how mighty and spacious it wil be even a mighty Valley which is not able to be expressed so spacious and so large that it might be fit to entertaine such a number that no man knowes but himselfe and thither shal all Nations be gathered to be judged as the Scripture seemes to hold forth saying Proclaime ye among the Gentiles prepare watre wake up the mighty men and let all the men of war come neare let them come up and here the Prophet shewes you what the Lord Christ wil say at that day saying Beate your Flow-shares into Swords and your Pruning-bookes into Speares let the weake say I am strong wherein Christ shews all Nations their weaknesses when they shal come before him to Judgement assemble your selves and come all ye Heathen and gather your selves together round about thither wilt thou cause thy mighty ones to come downe O Lord and thus the Prophet in this Verse holds forth the glorious appearing of Christ with all his Host and then shal all the Heathen be wakened and come to the valley of Iehoshaphat or the valley of threshing for there wil the Lord sit to judge all the Heathen round about for all their wickednesse is at the full Ioel 3. 9 10 11 12 13. for there wil the Lord â—â—ster â—p hiâ— great Army for his campe is very great and multitudes multitudes shal be in the valley of threshing for then the day of the Lord is neare in the valley of division or threshing and then shall the Sun and the Moone be darkned and the Starres shall with-draw their shining for the glory of Christ and his Angels shall darken the Host of Heaven and then shall the Lord the great Judge of Heaven and Earth roare out of Zion and shall utter his voyce from Jerusalem and the Heavens and the Earth shall shake for the Lord will number all his forces and then there will be the noyse of a multitude in the Mountaines a tumultuous noyse of the Nations gathered together and the Lord of Hosts himselfe mustereth the Host to see if there be any wanting for he will not misse a man being able to call them all by their names and then shall the Lord at that day sit downe in Judgement and all the Prisoners be shut up together as in a Prison and a wall of fire being round about them with that mighty guard of Angels to attend the Prisoners and after many dayes they shall be visited or found wanting being judged in order after their Ages and Generations and then shall the Moone be confounded and the Sun ashamed at the glory of the Lord his glory darkning all the Host of Heaven when the Lord of Hosts shall reigne in mount Zion and before his ancients gloriously 12. And lastly the question wil be how long this Judgement shal last and how long this great Judge wil be in judging all the world Now some conceive that it shal be in the twinckling of an eye but that is very unlikely to be for then how can Christ be said to sit upon the Throne and to sit in Judgement there can be but a little sitting in the twinckling of an eye Secondly some thinke it to be a naturall day that Christ shal sit in Judgement but that is but a small sitting to sit a naturall day for such a great worke as to judge all the world wil his glory no longer appeare in Judgement then for a day Shall not the great Judge of heaven and earth surmount all the Judges in the world in the time of his Judgement who can counter-pane him in Judgement for the time of his sitting he is no hired Judge he sits at his owne cost and charges and all his mighty company he cannot want any thing in the time of his sitting for all is his and therefore I conceive hee wil sit a longer time for one day with the Lord is as a thousand yeares and a thousand yeares as one day and therefore I conceive the Judgement shal be longer then some suppose even for a thousand yeares and for the proofe of the same I shal give you my Reasons 1. Because one day with the Lord is as a thousand yeares and a thousand yeares as one day 2 Pet. 3. and therefore the Judgement may be for a thousand yeares 2 Because it is called a great and notable day more gloriously noted then other dayes as wel in respect of time as in the great works of it and therefore by this day must be meant a longer time then a naturall day being called the judgement of the great day and the great day of his wrath for if the day was lengthened in the time of Joshua much more shal it be lengthened in the day of Christ Act. 2. 20. Iud. 6. Revel 6. 7. 3. Because the glorious comming of Christ shal darken the Sun and Moone and all the Host of Heaven for what is the light of the Sunne to the light of Christ from whence all light doth proceed and by this it doth appeare that Christ shal sit a longer time then some suppose and shal enlighten the earth with his glory and that all his enemies may see the glory and excellency of his person to the admiration of all the earth 4. Because he is said to sit in the Judgement and on the throne of his Majesty for the ancient of dayes shal sit and execute judgement as doth appeare for saith Daniel I beheld till the thrones were cast downe even all the glory of the wicked when the ancient of dayes did sit whose garment was white as snow and the baire of his head like pure wooll his throne was like the fiery flame and his wheels were like the burning flame a fiery streame issued and came forth before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him and the Bookes were opened and I saw in the night Visions and behold one like the Son of Man came with the clouds of heaven and came to the ancient of dayes and they brought him neare before him and there was given him dominion and glory and a Kingdom that all Nations and Languages should serve him an everlasting dominion which shall not passe away Dan. 7. 13 14. for thus saith the Lord Let the Heathen be awakened and come to the valley of Jehoshaphat for there wil I sit to judge all the heathen round about Joel 3. 12. and many Scriptures more I might bring to shew you that the great Judge must sit in Judgement to shew unto us that it is a larger time then some conceive by his sitting 5. The comming of Christ being so glorious that it shal darken all the Host of Heaven for the Sun and the Moone shal not give forth light being so glorious a light in place but shal be at a stand as amazed and confounded in themselves and all their light being but
A second Champion OR Companion to Truth Wherein is shewed these Particulars or Tenets 1 Of Miracles 2 The reasons wherefore so few imbrace the Gospell 3 Of the first Covenant and the second Covenant 4 Of the Father and the Son 5 Of Heaven 6 Of Hell 7 Of Glory 8 Of Faith 9 Of the Resurrection and the eternall judgement 10 Of Visible Worship 11 A Postscript By Richard Stookes Preacher of the Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 London Printed for George Whittington at the Blew Anchor in Cornhill 1650. THE EPISTLE TO THE READER Courteous Reader TIme is the most precious berbe in the Garden of the World there is nothing more precious and there is nothing more sleighted of vaine man the use of time will save and the abuse of time will judge thee for upon this moment of Time depends thy eternall welfare for we must bee called to an account how we have spent this Time which is allotted to us and then one houres time that is spent for heaven will more comfort us at the day of our death then all the rest of our time which hath been spent for vanity 〈◊〉 wilâ—â—nde at the day of thy death how precious Time â—â— for 〈◊〉 no sooner commest into this world but 〈◊〉 going but againe and so soon as thou livest 〈◊〉 dying and so soon as thou breathest thy breath is a departing thou passest away as a shadow and thy dayes are biâ— as a span long they are but as the rising of a bubble thou no sooner hast a beginning but thou art going to thy end and thy strength is but as the grasse and thy beauty is but as the flower of the field The grasse fadeth and the flower withereth then thy glory is gone for thy living is uncertaine but thy death is certaine for thou art more sure to dye then to live for what is so certaine as death and what is so uncertaine as life for death will bring thee to the grave and thy deeds will bring thee to judgement and as death doth leave thee so shall judgement finde thee and all creatures observe their time but man and yet man is the most noble of creatures for thou hast time and all things attend thee to bring thee to glory if thou dost not bring thy self to misery but if thou dost thou art a mispender of time for there are three enemies that are destructive to thy soules good thy flesh the world and the devill thou carriest thy greatest enemy with thee for thou art a friend to thy flesh and it is an enemy to God For if thou live after the flesh thou shalt dye for the flesh is an enemy to the Spirit thy flesh onely leadeth thee to the earth for the earth is its center for it is for earthly things as for earthly honour and respect of the world and loves to have the prai 〈…〉 men and to have the riches of the flesh or 〈◊〉 world with all the delights of the flesh for we are apt to be more carefull for our fleshly man then for our spirituall man for thy flesh warâ—â—th against the Spirit Alas poore creature why â—â—st thou make so much of so great an enemy how much time dost thou take in cloathing thy flesh what cost dost thou bestow and what care dost thou take to beautifie thy enemy for what care dost thou take to cloathe him and to make him fine delightest in his beauty and how oft dost thou change his habit and how bravely dost thou adorne him how carefull art thou for his dyet and how softly dost thou lay him what delight dost thou take in his company how desirable is he how dost thou dote upon his beauty thou art inamoured with his presence and yet he is thine enemy thou seekest to save him and he seeks to destroy thee thou art willing to please him and spendest much time upon him but bee deceives thee of thy spiritualls he is but a rotten friend for he must come to corruption thou canst not save him nor he cannot save thee for he will leave thee in a sad condition and this is the enemy thou carriest with thee which will at last destroy thee if thou lookest not about thee he will bring thee to ruine before thou art aware to spend thy time for earth and to lose thy time for heaven And yet thou hast two enemies more which are destructive to thy spirituall condition for how doth the devill plot to worke 〈◊〉 in laying a snare in every corner that thou canst hardly escape him and how doth he spread his suares in the world in blinding their eyes with the Honours Riches and pleasures of this life to checke them of their Spirituall comforts and to take them off their precious time from looking after Heaven and therefore consider courteous Reader thy best condition is to study heavenly things let thy time be spent for Heaven for that will profit thee at the last and thou shalt finde a heavenly treasure which will stand thee in stead at the last day so the glory of this life is but for a time but the glory of Heaven endureth for ever For the sufferings of this life are not worthy of the glory that shall be revealed for if we suffer with him we shall also reigne with him but if we deny him he will also deny us And this hath encouraged me to write at this time desiring to improve that time that he hath given me to my Masters advantage from whom I looke for any reward I have set forth a Booke that is called or intituled Truths Champion or Truths Companion which is liked of some and despised of others and I was desired also to set forth my judgement in some other things which were necessary to Salvation for the knowledge of some and the strengthening of others and also that the truth may be knowne to all men but I know it will passe under many censures for I doe not thinke it will please all men for the world is not so apt tâ— receive truth I looke to be Judged for it I am not â—â—tter then my Master for his Doctrine was despised of the Learned and well may mine but I â—â—â—e thou wilt try me before thou judge me and then if thou judge me thou wilt also judge the Word for what I have done is not to please man for I am ready to passe under all censures for the name of Christ and I count all things but dung in respect of him and of his truth for whom I desire to suffer the losse of all things and count all but as drosse and dung that I may win Christ and be found in him for one smile from God is better then all the smiles of the World and therefore I care not for the judgement of man for I seeke not to please man but God for all the smiles of the world will but bring me to the
and if that they did not imbrace life they have no cause to complaine For as much as Christ taught them they shall not say at the last day that Christ did not teach them the way to heaven when he shall say unto them I have called and you have refused Prov. 1. 24. And thus I have spoken a word or two of the parties covenanting to wit the Father and the Son and now I shall speak a word or two of the extent of the Covenant Now it doth appeare the covenant doth extend unto all men as in the prophesie of Esay 2. 6. chap. 49. 6. where the covenant was promised to all both to Jews and Gentiles and in the words of the covenant it selfe it seems to be clear as in Jer. 31. 34. where the words are these And they shall all know me from the least of them to the greatest of them and they shall be all taught of God John 6. 45. and I will powre out of my spirit upon all flesh as Joel 2. which are new Covenant words and all flesh shall see the salvation of God Luke 3. 6. wherewith it doth appear that it doth extend to all men for as the wound came upon all men under the first Covenant so the healing must extend to all under the second Covenant or else the plaister is not so great as the sore Rom. 5. 18. and now I shall shew you some Reasons wherefore the Covenant doth extend to all 1. Because Christ doth mediate for whole man as it doth appear in the 1 Tim. 2. 5. for there is one Mediator between God and Man the Man Christ Jesus and therefore the Covenant must extend to all men because he mediates for whole man even for all that were lost in the first Adam 2. The Covenant doth extend to all men because Christ is a propitiation or Sacrifice for our sinnes and not for our sinnes onely but for and of the whole World 1 Iohn 2. 2. whereby it doth appear that the Covenant doth extend to all men 3. Because the promises of the Covenant do extend to all men and therefore all men are commanded to repent and believe because mercy is promised to all men as Christ saith I came not to call the righteous but sinners â—â— repentance Mat. 9. 13. and willeth not that any man should perish but that all men should come to the knowledg of the truth so that no man is denied the promises of mercy but such as will fully reject the Gospel as you may see Prov. 1. 20. to the end Rom. 8. 11. 2 Act. 13. 46. 47. 4. Because the Covenant extends as far as the blood for the blood is the blood of the Covenant Heb. 9. 14. ch 10. 29. Now the blood of Christ doth extend to all men as doth appear in that he died for the chief of sinners 1 Tim. 1. 15. and came to justifie the ungodly Rom. 4. 5. in dying for them as you may see Rom. 5. 6. and so God commendeth his grace towards us that while we were sinners Christ died for us verse 8. who died for his enemies verse 10. and tasted death for all men Heb. 2. 9. and therefore it doth appear that the Covenant doth extend to all men because the Covenant extends as far as the blood 5. It doth appear that the Covenant doth extend to all men because such as shall be condemned shall be condemned for rejecting the Gospel as the Apostle doth declare when he saith that God shall judge the secrets of men according to the Gospel Rom. 2. 16. And God shall come in flaming fire rendring vengeance to those that know not God and obey not the Gospel 2 Thes 1. 8. 9. and this is the condemnation of the World that light is come and they love darkness rather then light John 3. 19. Now if the Covenant extend so far as to judge all men then it doth appear that it doth extend to all men 6. The Covenant of grace is a Covenant of love and the love of God doth extend as far as his anger for he is the God of love and therefore his mercies are over all his works and the enmity is swallowed up of love his love being a free love and his Covenant a free Covenant and therefore it doth appear that his Gospel doth extend to all because his love doth much more appear when it is extended to all then when it is extended to some those that deny the truth of this deny the free love of God thus I have shewed you the extent of the Covenant and now I shall shew you wherein the two Covenants do agree Now the Covenants agree in these respects 1. The Doctrine and practise of the first Covenant was one for they taught one Doctrine and practised one way both they and their Generations and so were to do and not to turn to the right hand or to the left but just according to the Command Deut. 4. 1. 2. and so under the Gospel there is one Doctrine and one practice as you may see in all the Gospel for the Apostles of Christ all taught one Doctrine and practised one thing as you may see in all their Doctrine and practice and this the Apostle Paul exhorteth Tymothy saying hold fast that forme of sound words which you have been taught 2 Tim. 1. 13. so that therein the first and second Covenant agree 2. Those that kept the first Covenant had right unto the promises and blessings and had right unto all the Ordinances thereof but those that broke that Law were cursed and had no right unto any promise therein and so those that keep and obey the Gospel are blessed but those that reject and contemn the Gospel are cursed 1 Pet. 2. 7. 8. 3. All the Lawes and Ordinances of the first Covenant were in force while the Covenant was on foot for he that did but neglect circumcision was to be cut off from the Israel of God Gen. 17. 14. and so also all the Laws and Ordinances of the second Covenant are on foot while the Covenant stands for take away the Ordinances and take away the covenant also and therefore he that denies any Ordinances under the Gospel rejects the councel of God to his own destruction Luke 7. 3. and therein the first and second covenant agree 4. The first covenant was a conditionall covenant as you may see by the words of Moses Levit. 26. 46. and so also is the second a conditional covenant for Repentance and Faith are the conditions of the covenant without the which none shall be saved for except you repent you shall all likewise perish Luke 13. 5. and he that doth not believe shall be condemned John 3. now I am not ignorant that most men conceive the Covenant to be without any condition at all but absolute and the strength of their Argument lies in the words shall and will as I will be their God and they shall be my people and so they
man as we are and that this man Christ should be so gloriously exalted by God the Father to be the chiefe in his Councell to declare his mind to the world and that thereby the world might be reconciled to God by the man Christ in preaching mercy to us by a man as we are and in making a man to be a Mediatour between him and us to raise him gloriously from the dead and to give all power into his hands and to make him Lord of heaven and earth to set him at his right hand in glory and to center all mercy and judgement in the Son what greater favour could the Father of mercies shew us which is a sure testimony of our rising from the dead and of our glorification with him at the last day And in the next place I shall endeavour to reconcile some Scriptures that seem to contradict the truth of this Doctrine and the first is in Ge◠1. 26. Let us make man to the which I reply That there the Father speaks of his Word or Spirit by which he made all things For the Spirit of God moved upon the waters the witnesse of two is true as Deut. 17. 6. John 8. 17. And so the Spirit of God in the Scripture is distinct from God as in many places he might speak of the Angels as being familiar with him whereby they might shew their acceptance of that work being the great Counsell of heaven for he could not speak of the Son as in being at that time neither could he really be before he had a being or else the Father might speak in a two-fold relation when he spake of man to wit of the work of creation and redemption and so he might speak of the Son but any otherwise he could not Another Scripture is in John 1. 1. 2. In the beginning was the word and the word was with God and God was that word To the which I reply That in the beginning implies a tearm of time but God was before all time and that word was with God and so it was before it came from him for the word is the mind of God and came from the heart of God and was the power of God for by his word he made all things 〈◊〉 that sense it might be called God for 〈◊〉 a common name in Scripture as Idols are called Gods and men are called Gods as being of note and fame and the word being of that power might be called God though it come from the Father who is the God of all Gods And another Scripture is before Abraham was I am And to that I reply that Christ was before Abraham First he was before him in the promise And secondly he was before him in Gods account for God did account of his Son before Abraham and therefore Christ might well say before Abraham was I am being the Son of God himself And another Scripture is I and my Father are one which is true indeed that the Father and the Son are one both in mind and Doctrine the Son delivering the mind of the Father as I have shewed before but else the Son saith the Father is greater then I and I came to do the work of him that sent me Now another Scripture is this that he being in the form of God thought it no robbery to be equall with God and the express Image of the Fathers person and this is true indeed that the Son is said to be the form or likeness Picture or Image of the Fathers Person but you will not say that the Image or Picture of a man is the man for the express Image or Picture of a man is but his form and so Christ is the Image of his Fathers Person that is God by Office but not the Father himself and so the Son is the Image and the Father is the substance from whom all things do proceed being the essence of all things and the originall of all being And thus in a word as time would permit me I have endeavoured to give unto the Father that which is his and also to the Son that which is his the Son being the chief in the Court of the Fathers Majesty I shal desire to honour the Son who is so highly honoured of the Father for it became the Father of whom are all things by whom are al things to make the Captain of our salvation perfect through sufferings Heb. 2. 8. 10. Thou hast put all things under his feete in subjection for in that he put all things under him he hath left nothing that is not put under him but now we see not as yet all things put under him Heb. 2. 8. 10. CHAP. V. Of Heaven NOw I shall endeavour to speak of Heaven for that will be the glorious Heaven to arive at at the last day Now the Kingdom of Heaven is called another world when Christ saith neither in this World nor in the World to come and so it is another World for that is a heavenly World and this a earthly that World injoyes the presence of God and this the back parts that World injoyes the substance and this injoyes the shadow that is a World of spirit and this a World of flesh that a World of goodness this a World of wickedness that is a continuing World and this a fading World that is a World and Kingdom not made with hands but eternall in the Heavens And now I shall speak as plainly as I can a word or two of Heaven and first what Heaven is 1. Heaven is a place of glory where the face and presence of God is and where those glorious Angels are and all the heavenly Host above all created Heavens where God the Father was from all eternity and for the probation of this you shal have Dan. 7. 9. 10. Where the Father is called the ancient of dayes being indeed before all time and his Throne prescribed with that glorious heavenly Host that doth attend him for he is the high and lofty one that Inhabits eternity and dwelleth in the highest Heavens for thus saith the wise Solomon If Israel pray heare thou in Heaven thy dwelling-place 1 Kings 8. 39. 43. and Heaven is my Throne and the Earth is my Foot-stooll and Christ saith that in Heaven the Angells do alwayes behold the face and presence of his Father which is in Heaven Mat. 18. 10. and also the Sonne is entred into the very Heaven of glory it self Heb. 9. 24. there to remain till he come at the last day And now I shall shew you reasons that there is a Heaven 1. Reason Is from Gods eternal Being before all time he must be somewhere and his glory must be somewhere even in Heaven a place not made with hands 2 Cor. 5 2. a place of glory before all time and before these visible Heavens and Earth were created he was in glory whereby it doth appear there is a Heaven 2. Reason When he came to create the visible
of the Majesty in the heavens Heb. 8. 1. and is entred into the very heaven Heb. 9. 24. And thus you see it is very clear that there is a Heaven 12. Reason The coming of Christ at the day of judgement doth make it appear there is a Heaven for where is he but in Heaven and from whence comes he with that glorious Company of Angels but from Heaven Mat. 25. 31. when the Trump shall sound and the dead shall rise the heavens shall melt and the Earth shall tremble and the Mountains shall flâ—e from his presence when he shall come terribly to shake the Earth so glorious will his coming be from heaven Lastly Doth not the day of Judgement declare there is a Heaven when Christ shall come to separate the sheep from the Goaâ—es and shall say unto those on his right hand Come ye blessed of my Father receive a Kingdom prepared for you from the foundation of the world Mat. 25. 34. And what Kingdom is this think you but Heaven and what place is this but a place of glory and Christ saith I go to prepare a place for you that where I am there may you be also Iohn 14. 3. And when Christ who is our life shall appeare then shall we appeare with him in glory and when this house shall be dissolved we shall have a Kingdom eternall in the Heavens 2 Cor. 5. 1. and our treasure is laid up in Heaven Col. 1. 5. when wâ— shall receive that incorruptible inheritance which is undefiled and that fadeth not away which is reserved in heaven for us 1 Pet. 1. 4. And thus you see it plain that there is a Heaven And now I shall shew you further in a word or two what Heaven is and first it is a place as I shall prove by scripture it is the Throne of God 1 Kings 8. 27. 2 Chro. 6. 18. Isa 66. 1. And therefore he reigns and sits upon the Throne of his holinesse Psa 147. 8. And Behold the Lord cometh forth of his place and will come down and tread upon the high places of the earth Mic. 1. 3. And Christ saith it is a place prepared Go receive the Kingdome prepared for in my Fathers house are many Mansions John 14. 1. and the Apostle saith it cannot be moved or shaken Heb. 12. 27 28. And thus you see that Heaven is a place Secondly It is a place of glory where we shall enjoy the fore-parts of God that is we shall see him as he is and shall enjoy his face and presence as he is in his glory unspeakable which cannot be exprest with the tongue of men and Angells to shew you that glorious Majesty with the glorious presence of the Sonne being ascended with that heavenly host in glory unexpressable Thirdly It is a place of honour where we shall be Crowned and made Kings to reigne with him for ever and be Crowned with everlasting Crowns upon our heads and enjoy the glory of the highest Majesty being honoured of Angells and all that Heavenly guard and shall be Priests of the most high God to offer up praises to him that sits upon the Throne and to the Lamb for ever and ever for all the honour in the foot-stoole is but a type of the hnour that we shall injoy in the Throne Fourthly It is a place of heavenly riches For eye hath not seene nor the eare heard neither can the heart of man conceive the glory of that place all the riches upon the earth being but a Type and shadow of the heavenly riches where the creature shall injoy all the fullnesse of God and shall have more then heart can wish or desire for if God be so rich in his foot-stool what is he in the Throne Fifthly It is a place of joy where is fullnesse of joy for where should we rejoyce but in the presence of God where we shall come to enjoy all the fullnesse of God with joy unspeakable and full of glory to joy in the Father and in the Sonne in Saints and Angells who can expresse that joy but those that enjoy it to enjoy such a company to be in such a glorious condition all the joy in the world being but a Type thereof Sixthly It is a place of peace for there will be no opposition in the Throne What enemy dare appear there Do not all his enemies tremble before him and are afraid to approach into his presence and shall not all his enemies be destroyed before that time when the Saints shall enjoy their rest What glorious peace shall be their peace with God and Christ with Saints and Angells even the peace of God that passeth all understanding Seventhly It is a place of pleasure and delight the desired Haven of the Saints which they have so much longed and sought after to be in the substance of pleasure and delight where is fullnesse of pleasure and joy for evermore being a place of all heavenly glory enjoyment beyond the apprehension of a weak creature to conceive or apprehend Eighthly In respect of that glorious comâ—â—â—y to enjoy the presence of God the Father and of Christ the Sonne with that glorious traine of Angels with Abraham Isaac and Jacob with Moses David and Salomon and in a word with all the glorious Prophets and Apostles and with all the people of God that ever have been or shall be in all ages What a glorious Communion will there be at that time to have fellowship with so glorious a company with sweet knowledge and acquaintance with them and enjoying their company for ever in all spiritual pleasures and delight Ninthly It is a Heaven of glory for ever and ever for the glory shall never end nor their joy shall never be diminished but they shal reign with God for ever ever in the fulness of his glory there to behold his presence to joy and to rejoyce in his greatnesse and in the glory of his Majesty for ever and ever CHAP. VI. Of Hell THere is some that say there is no Hell but they might as well say there is no God nor no resurrection nor Judgement but how will such persons answer this one day before the Judgement-seat of this great God and I may say of such except they trun from this their wicked tenent as Christ said Oh ye Serpents and generation of Vipers how can ye escape the condemnation of Hell for if there be no Hell then we may live as we list but such do in their hearts believe there is no God or else they must acknowledge a Hell and therefore I shall endeavour by the assistance of my God to prove that there is a Hell and I shall use this method first shew what I meane by Hell and then I shall prove that there is a Hell Now Hell is a place of condemnation or a deprivation from the presence of God of Christ and of grace and glory for Christ saith He that believeth not is condemned already and Tophet is
as darknesse in respect of the great Judge for the Judge himselfe shall be their everlasting Light being indeed the great Court of Heaven more cleare then the Sunne for the light thereof doth darken the light of the Sunne and Moone which makes it appeare that this glorious Judge and this glorious Court of Heaven will not be so soone removed 6. The Bookes are to be opened and every man is to be judged according to those things that are written in those Bookes and there must be a time to open the Bookes and a time to judge and examine every matter and every person particularly according to his deeds whereby it doth appeare that the great Court of Heaven will not be so soone removed 7. The pleading of the Prisoners at the Bar doth make it appeare that the Court shall not be removed for the Prisoners at the Bar of Justice will plead and say Lord in thy name we have Prophesied and cast out Devills and done many wonderfull workes And when saw we thee in Prison or in sicknesse or hungry or naked or the like whereby it doth appeare that the pleading of Prisoners and the answerings of the Judge doth hold forth a longer time to us then we suppose to sit in judgement 8. If every Person should not be called to account in particular there might be some excuse in the Creature for then they might say I nor I was not judged but the Iudge will not passe over things so lightly for they are matters upon Life and Death 〈◊〉 upon eternall life and death and therefore â—â—oth appeare that the great Iudge will examine every man to the full with every particular thing and with so many Millions of thousands to be judged in particular doth make it appeare that the great Iudge cannot be so soon removed 9. Christ saith that the Apostles shall sit upon twelve Thrones and shall judge the twelve Tribes of Israel even such as are revolted from Iesus Christ and have rejected grace and mercy offered them in the Sonne and have shed the blood of the Prophets and Apostles through their wickednesse and therefore it doth appeare that Christ will make his twelve Apostles to sit downe upon twelve Thrones and they shall be the great Iury-men of Christ to give in their verdict for life or death and what they doe shall be approved of by Christ for the Iewes being a most wise and subtill people shall have the more able Iudges to deale with them and who are more fit for that worke then the Apostles who shall be the grand Iudges or the grand Iury to give in their evidences to the chiefe Judge against them and the Judge also consenting to their judgement For whose sinnes they remit they shall be remitted and whose sinnes they retaine they shall be retained And this being so it doth appear that the Court shal not be so soon removed Mat. 19. 28. Luk. 22. 30. 10. The Apostles shall judge the Angels and give judgement against them and when will that be but at the great day for they are reserved in chaines of darknesse untill the great day and then shall they appear before the Grand Jury who shall give their Judgement against them and deliver them to the chiefe Judge who shall passe sentence upon them for ever to be cast into the anger and wrath of the Almighty for this is the great day of judgement which hath been spoken of so long before which will not be ended in a small time 11. It is said that the Saints shall judge the world and that cannot be in a small time seeing there is so many millions of thousands to be judged with the examination of every particular action and yet they will not be idle all the time nor rejourne the Court like idle Judges for it shall be no night all the time of the judgement neither will they stir untill they have accomplished that great workâ— for I conceive there will be as much hastening of the worke as may be even round about the Throne and the twelve Patriarchs judging those before the Flood with the twelve Apostles judging those under the Law and the Ministers of the Gospel judging those under the Gospel for it is said The Saints shal judge the world 1 Cor. 6. 2. And al these great things cannot be done in a small time for all the Prisoners pleading at the Bar on the one side the Judges giving sentence on the other side with their examining of all causes doth make it appear that this great Court will not be so soon removed as some think 12. The Scripture doth declare that after the new heavens and earth are made that the Saints shall reign with Christ in abundance of glory which I conceive must be all the time of the judgement for it will not be before the new heavens and earth as the Scripture seems to hold forth but after the new heavens and earth and then will the Lord Jesus come and all the Saints with him and then shall the Saints reigne in glory even all the time of the sitting of the great Judge which I beleeve will be the account of a thousand yeares and about Jerusalem shall be the Throne of their glory and they shall be filled with the fulnesse of delight in all that time and then will the dwelling of God be with men and they shall be the new Jerusalem being cloathed with their house from heaven and God shall wipe away all teares from their eyes For there shall be no more death neither sorrow nor crying nor any paine for all their former troubles being passed away for Jerusalem will be more glorious then ever it was in the world before with her gates and wals most glorious and such a glorious City it will be as never yet was seen the glory of which place will enlighten both heaven and earth and shall darken all the host of heaven being a place for the Saints of the most High where they shall rest all the time of the sitting of the great Judge for this will be a new Jerusalem indeed a place of glory untill the great Judge hath finished his worke upon the earth and in this new Jerusalem of the Saints there shall be no Temple nor any worship injoyned for this will be all their work to offer up praises unto him that shall sit upon the Throne for the Father and the Son are the Temple of this glorious City and this City wil have no need of Sun or Moon for the Father and the Son will be the light thereof and all the Nations which shall be saved shall walk in the light of this City and there shal their glory be for the Gates of this City shal not be shut at all by day for there shal be no night and this wil be a glorious rest for the Saints all the fitting of the great Judge Re. 22. And then shall the Lord roar out of Zion and utter his voyce from Jerusalem
and the heavens and the earth shall shake but the Lord will be the harbour of his people and there shall we know that he is the Lord dwelling in Zion his holy mountaine then shall Jerusalem be holy nor there shall no strangers passe through her any more and it shall come to passe at that day that the mountaines shall drop downs new wine and the bils shall flow with milke and all the Rivers of Judah shall flow with waters and a fountaine shall come forth from the house of the Lord and shall water the valley of Shittim Joel 3. 17 18. For in the middest of this City new Jerusalem shal proceed from the Throne of God and of the Lamb a 〈◊〉 River of water of life in the midst of the street of it and on the other side of the River there shal be a tree of life which shal have twelve manner of fruits and yeelding her fruit every month and the leaves of the tree shal be for healing the Nations of all their spiritual griefe for there shal be no more cryes amongst the Saints but the Throne of God and of the Lamb◠shall be in this glorious City and they shal serve him and there they shal see his face and presence and his name shal be in their foreheads the honour of their glorious profession and in that City there shal be no night and there the Saints shal reign in a glorious manner for it is the great day of the great Judge in which there shal be no darknesse And thus wil the Lord Christ prepare a glorious place for the Saints such a glorious City as cannot be expressed where they shal gloriously reigne in all spiritual pleasure and delight which is not able to be expressed for there wil the great Court of heaven be while the great Judge is upon the earth to shew forth his wonderful glory while he sits in judgement until the great Court shal be broken up for Jesus Christ shal sit upon his glorious Throne and al Nations shal be gathered together before him and he shal seperate the good from the bad and wil set the sheep on his right hand and goats on his left hand and when the great Trial and Judgement is passed upon all the wicked then shall he send them to their place saying Goe ye wicked and cursed ones depart from me into everlasting fire prepared for the Devil and his angels and then shall they goe into everlasting punishment for ever and ever where the worme never dyes nor the fire never goes out Mat. 25. 41 46. And when Christ hath done his work upon the earth then shall that glorious Court be broken up with glorious triumph and glory which is not able to be exprest and then shal they al return unto the place prepared for them far above all heavens for then shall the great Judge of heaven and earth returne from whence he came with all his glorious heavenly host far above all heavens into the heaven of heavens there to remaine for ever and ever and so the whole Creation shall injoy the footstool Rom. 8. 19 20 21 22 and the Saints shall injoy the Throne for ever and ever And thus I have spoken a word or two as my time would permit me of the Resurrection CHAP. X. Of Visible Worship THe wise Solomon saith That the full stomach loatheth the hony comb his saying is made good in this Age for never was the word of God more plentifull nor never more contemptible then it is in these dayes but what brings a loathing but a fulnesse and what brings contempt but plenty are not many fatted up in these dayes to the day of slaughter they are full but not of goodnesse for that would make them see their wants who is more proud of grace then he that hath least and who is more humble then he that hath most how many in these dayes are rapt up in spirituall pride and boast of more then they have and yet improve not that they have many say they are full that are empty and yet they boast as if they were full who is worse then he that thinkes he is best he saith he knoweth when he is ignorant he saith he seeth when he is blinde he saith he is full when he is an hungry and he saith he wanteth nothing when he wanteth all things he saith he is rich when he is poore And this is the condition of a spirituall proud man It was spirituall pride that brought the Devills from heaven to hell and there is many in these dayes that are sicke of this disease when all the Devills snares faile yet here he takes the Bird the Devill is more subtill then man and yet he makes man more wicked then himselfe for the Devils durst not deny the Scripture but he begets a worse childe then himselfe and when he hath done so he laughs at his folly he talkes of high attainments if they breake the Command they shall be as Gods but he knows when they doe transgresse they shall be as Devils he tells men when they disobey they shall be highest but he knoweth when they disobey they shall be lowest he tells them if they will obey him they shall see but he knows if they doe obey him they shall be blinde he tells them that obedience is nothing but he knows disobedience is something he saith obedience will not save thee but he knows that disobedience will damne thee he saith the Scripture is not true but he knows he is a liar he saies thou needest not serve God but he knows thou shalt be damned if thou dost not he saith thou needest not shew any visible obedience but he knows if thou dost not thou wilt shew a visible disobedience he tells thee that Christ hath done all for thee thou needest not doe any thing but he knows thou shalt not be saved except thou doe something he tells thee thou needs not keep al the Commands but he knows if thou break one thou art guilty of all he tels thee that some Ordinances are carnall but he knows that thou art carnall he tells thee it is nothing to breake some Commands but he knows it is something to breake any Command he tells thee thou art higher then obedience but he knows thou art in the highest disobedience he tels thee that all shall be saved but he knows that the greatest part shall be damned he tels thee there is no glory but in this life but he knows thou shalt finde punishment in another he tels thee there is no heaven but he knows thou shalt find a hell he tels thee there is no Resurrection but he knows thou shalt finde a Judgement he tels thee there is no Judgement but he knows thou shalt finde a punishment he tels thee that God acts all thy actions but he knows thou art a liar he tels thee that God acts all thy good acts and yet he knows thou shalt be condemned for not
partake of the Supper and walked in a Church way for the fulnesse of the Spirit doth not take away thy obedience but rather makes thee more obedient art thou as full of the Spirit as Christ and yet he walked in a visible way and commanded his Apostles to set forth a visible way of worship to the world to be practised in every Age. Againe hast thou as much of the Spirit of God as the Apostles of Christ and yet they worshipped God in a visible way art thou too good to walk in that way that the Apostles of Christ walked in or canst thou produce a better way then they walked in canst thou finde out a more holy way then they did or canst thou finde out a more soule-saving way canst thou set forth a better Christ and a better Gospel and a more spirituall way produce it if thou canst and we will beleeve thee but if thou canst not finde out a better way then Christ and his Apostles have set forth then what dost thou contend for for a worse way if thou canst not finde a better way then why dost thou forsake this It is a signe thou art weary of serving God who wilt thou serve next but the Serpent and thy selfe thou contemnest the Scripture and the way of the Scripture that thou mightest serve the Devill and thy selfe how dost thou villifie Christ and his Apostles surely thou art not of God but of thy father the Devill for his workes thou dost Canst thou finde a better way then Christ and his Apostles walked in canst thou finde more spirituall men then they were or more precious examples to follow who were patternes of all goodnesse was their way so carnall as thou makes it what carnall honours and riches had they by walking in that way what ptaise had they of the world If their way were so carnall as thou wouldest make it then why did not all the world receive it they are apt enough to imbrace a carnall way for their fleshly advantage thou needest not much perswade them what way is more contrary to all the world then the way of Christ and his Apostles whereby it doth appeare to be a truth because it is hated of all the world Lastly The letter of the Scripture will tell thee there is a visible worship for how couldest thou know what visible or invisible meant but by the letter of the word or how couldest thou tell what worship meant but by the word doth not the letter of the word tell thee all things did God ever speake to thee without a letter then what word did he speak God never spake nonsense but if he spake without a letter then he spake nonsense And thou wouldest be a blasphemer to say so for no word can be made without letters and thou canst compact no word without a letter when God gave Adam a Law he taught him to read it and thou must read thy A B C before thou canst read plaine and must learne thy letters plaine before thou canst speak plain and I think thou hast hardly learned thy A B C for thou canst hardly read plaine and yet thou dost despise the letter of thy Learning for how wouldest thou know that God Created all things in six dayes but by the Letter and how wouldest thou know what God did every day but by the Letter and how couldest thou know that the Heaven was called Heaven and the Earth was called Earth but by the Letter and how couldest thou know the name of the Sun or the name of the Moon and Stars but by the Letter that calls them so and how didst thou know the names of Day and Night without the Letter and how commest thou to know the names of the Creatures both in the Aire as the Fowles of the Aire and the names of the Beasts of the Field with the Fishes in the Sea how commest thou to know the names of all these doth not the Letter of the the Word tell thee or else how couldst thou know their names Againe how dost thou know there was an Adam and Eve but by the Letter and how dost thou know the world was destroyed by Water at Noahs flood but by the Letter of the Word and how dost thou know that Noah and his Family were saved in the Arke but by the Letter and how dost thou know there was an Abraham Isaac and Jacob but by the Letter that there was a Moses and the Law of Moses a people of Israel that were in Aegypt and came into tht Land of Canaan doth not the Letter tell thee this or else how couldest thou know it and here I might be large to teach thee to learne thy Letters and to know the Letter of the Scripture but thy pride will stop thy learning and yet I shall leave thee without excuse How commest thou to know there is a Christ but by the letter of the Word and how camest thou to know that Christ dyed and rose againe and ascended into Heaven but by the Letter of the Word and how knowest thou what Christ dyed for that he came to save Sinners and to open a doore of Salvation to the world and that there is Salvation in him for sinners How camest thou to know all this but by the Letter of the Word and how commest thou to know there is a Gospell and Grace Mercy and Salvation held forth in this Gospell but by the Letter And then againe how commest thou to know that there is a Heaven and a Hell and that there shall be a Resurrection and a Judgement and that thou shalt rise at the last Day How commest thou to know all these things but by the Letter of the Word sure hadst thou learned the Letter better thou wouldest not have despised thy Master it is the Letter of the Word of God that hath taught thee what thou hast and thou art a good Scholler to despise thy Master How dost thou know that there is sinne but by the Letter and that there is a Devill and that the Devill and wicked men shall be punished for ever and that the godly shall be blessed for ever How commest thou to know all these things but by the Letter of the Word thou mayest thank the Letter of the Word for all thy knowledge or else thou mightest have been like unto the East Indians that know not their right hand from their left for it is the Letter of the Word that hath taught thee thy wisdome and the Devill hath taught thee thy pride and yet I wish thee better then thou dost thy selfe for the Letter of the Scripture would faine keepe thee and yet I thinke the Devill will take thee And yet I shall speake a word or two more for visible worship for ought we not to serve God as well with our bodies as with our hearts Can wee â—erve God within and the Devill without sure no man can serve two Masters for out of the abundance of the heart the