The First London Confession of Faith is a unique document and reflects the ancient Adoptionist’s faith and order rather than the Nicene Creed. The Second London Confession of Faith reflects the Nicene Creed.

Edward Drapes was a ministering brother who walked with the Particular Baptist Church meeting in the Glasshouse or Glazer’s Hall in London. This church came into being from the Richard Blount mission to bring adult immersion back into England from the Collegians in Holland. Blount and his friends were not aware of any who then, 1640, practiced immersion of adult believers in England. See my Notes and Studies on the Kiffin Manuscript for a better understanding of all this. These are two different works. Soon after their constitution as a gospel church, the Glasshouse Church became very aggressive in gospel outreach, as were the other Particular Baptist Churches in London. They spread their faith and order as far as Wales and Ireland. The First London Confession went with them. Edward Drapes had been in Ireland but returned home to London. Soon after he completed this work, he passed on to be with the Lord.

Drapes’ work is a commentary and manual explaining the same doctrines and order the Particular Baptists had set forth in The First London Confession of Faith. It is like the Pedobaptist works, The Longer and Shorter Catechisms. Herein is not much in the way of the classroom, but sermons and lectures explaining and vindicating the First London Confession. The section on Christology is excellent in all its particulars.

When readers consider Drapes’ remarks about Jesus Christ, each reader should remember that Drapes is dealing with the Man, Christ Jesus, not the Eternal Word. Drapes distinguished between the Divine Being, the eternal Word and the man, Christ Jesus. He shows us the true and proper manner of the composite nature of the God-Man and the several offices of the Man, Christ Jesus, in His sacred humanity as the Mediator of the New and Everlasting Covenant. Once we distinguish and understand that Drapes did treat about Christ, in Humanity as a Man, as the Mediator of the New and Everlasting Covenant then our fears and concerns about some of Drapes’ statements will vanish away.

Edward Drapes was decidedly anti-Nicene as were the majority of the other contemporary Particular Baptists who helped issue the First London Confession of Faith.. When the General Baptists starting coming among the Particular Baptists in the 1670s, then the Particular Baptists started a slow but study drift into Nicenism and even worse.

Further highlights in Drapes’ Christology are his holding forth the same concepts that Richardson and Kiffin had set forth in their work, Justification by Christ Alone. I have especially appreciated the manner in which both Richardson and Drapes set forth the intercessory work of Jesus Christ now while He is at the Father’s right hand. Their views have given me further relight into Paul’s statement about Abel’s blood that speaks. Christ’s death and His blood speak louder than even Abel’s blood. See in this section many true and proper statements about the true manner of Christ’s intercession in opposition the Papal and Arminian concepts.

Drapes also joins with Richardson in showing that Faith is the means or result of justification, and not the cause of it. This is another blessed section. The entire Christological section is a journey back through the dark ages to the early Christology of our ancient forefathers before the Nicene corruptions. See my work, Trinity Primer, for more on the early Christology.

A Debtor to Mercy.

TO the Churches of Christ in London, and in all other places, who worship the Lord in Spirit and in truth, according to the commandments of the everlasting God; especially to that particular society of whom I am a member, grace, mercy, truth, and peace be multiplied from the Lord Jesus.

Precious and dearly beloved brethren, In these perilous times, when ungodliness ranges from place to place, and blasphemy against the God of truth and Children of righteousness, spreads itself, like an overflowing stream, or contagious disease, whereby truth seems to be fallen in the street; and many who formerly esteemed it their glory to be professors thereof (according to the prophecies 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 those, who have already shaken off Christ's easy yoke from their shoulders, that they may see from whence they are fallen, repent and do 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 you crown from you.

My own infirmities, and many sinister considerations did strongly importune my silence; yet notwithstanding them all, and those lying prophecies which some ignorantly divulged of my renouncing or disclaiming this work before it came to light, through the sufficiency of the Lord Jesus, I have now made it public, being well assured the gates of hell shall never prevail against the truth herein contained.

I do profess, 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 rejoiced in my own silence. But hitherto have I not known any to stand up in this cause; and surely if all should be silent, the stones should speak.

The daily objections and loud outcries against the truth of Jesus (which God directs us to walk in) as if a complete 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 you service, which I have according to the measure given me performed; not with enticing words of man's wisdom to please itching ears, but with plainness 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 persuaded will not be many; necessity, not my own desire, enforced their use; lest any seeming material objections that I have yet heard of should pass unanswered. What through pretense 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 legal, beggarly, fleshly, formal, traditional, carnal, etc. The power of godliness is trampled under foot, delusions, notions and impostors being lifted up, to the subversion of many souls, who forsake Christ's easy yoke, light burden and straight paths; for Antichrist's dangerous licentiousness, carnal security, and broad destructive roads, who. like the man that was possessed with a legion of devils, that dwelt amongst the tombs; whom no bands nor fetters could hold, but he broke them all, and was driven of the devil into the wilderness, will not endure Christ's laws, but break them all; neither Scriptures nor ordinances can hold them who often times cry out with him, what have we to do with Thee O Jesus? A wilderness of inconstancy, barrenness and unprofitable shrubs will be their portion; the tombs, the painted outsides of things will be their habitation until Jesus, the true Son of God, command this unclean spirit to depart from them. And then shall we again see them who before in truth were naked, to be clothed, and in their right minds.

Let not men's boasting or shouting, "Lo, here is Christ" and "Lo, there is Christ," subvert you. For know assuredly, those who now say in their hearts, they will ascend to 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 hell, to the sides of the pit and be cast forth as an abominable branch." And you, precious ones, "who by patient continuance in well-doing seek for glory, honor and immortality, shall be crowned with eternal life." Their mountains shall be abased and you 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 their spheres also established. Christ is here represented to you as your King, Priest, and Prophet, purchasing your happiness, commanding your obedience, discovering you duty, rewarding your faithfulness to death with a crown of life.

I did not 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 subtly attains to a high degree of lordliness over his poor captives whom he takes alive at his pleasure, and wherewith he invades the tents and tabernacles of the saints of the most high God. And likewise to have laid open the several officers and offices in the true Church of Christ, with their nature, use and end, but fearing the reader through its tediousness should be wearied, or by the greatness of its price (the world abounding with so many books already) be discouraged, I purposely deferred that work until the Lord hath vouchsafed me another opportunity.

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

To you, my brethren, and fellow companions in the Gospel of Christ, do I recommend this treatise, beseeching you in the bowels of the loves of the Lord Jesus that you stand fast, quit yourselves like men contending for the faith (not with carnal, but with spiritual weapons) once delivered unto the saints and forsake not the assembling of yourselves 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 poor, weak endeavors of mine strong and successful, and that the Lord would give me wisdom and knowledge that I may receive the truth in the love thereof. Which glory, that all you and I may enjoy as our eternal portion, is incessantly desired by,

Your poor unworthy Brother, Companion and Servant in the

Gospel, for Christ's sake.

Poor Brethren, you are in the following treatise invited to return to your Father's family. You are bought with a price, be no longer the servants of men. You are redeemed by the Lamb. O let not Satan ensnare you at his pleasure. It hath ever been the policy of that subtle deceiver to husband his devices for the best advantage. His snares are always suited to the constitutions of the subjects he seeketh after. If Eve be found in an innocent posture, he must over candy her apple with the sugared glory of being like unto God, Gen. 3:5. Since her miscarriage, lower allurements have been sufficient to beguile her depraved off-spring. This present world, his silver hook (baited with a haec tibi dabo, Mat 4:9), doth draw in more by thousands than 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 Almighty, behold, Satan cometh likewise, Job 1:6. If the world blind not wholly to subvert, be sure he will endeavor to sophisticate their worship. If baptism, singing of Psalms, church fellowship, etc. may not be wholly abolished, but every capacity would discover an interval. He begets a blind obedience to baby sprinkling and confused shouting in babylonish societies and so obtains double advantage, both by disobedience to the true and conformity to an antichristian worship. And yet further as the day of redemption draws nigh and that dragon must also draw down the third part of the stars from heaven after him, not less than the similitude of an angel of light can serve again to effect his enterprise. For innocence again begins to invade him and while the righteous expect him only in open appearances, behold, he ensnares secretly in the form of innocence, in the similitude of that which their poor souls thirst after. And now no less than holy, holy, is the language of the beast likewise. Perfection, charity, power, mystery, and above the Scriptures, Christ and His ordinances, is the common lure of this liar and his followers, 1 John 2:4. And from this pinnacle, he flings many a poor soul into the bottomless gulf of fleshly fancy and strong imagination, embracing for perfection all manner of impiety; carnal carelessness instead of Christian charity; the power of the air ruling in a mystery of gross darkness and emptiness, baptizing every lying divination with glorious titles as tree of life, or the leaves thereof. The Lord saith it, the Lord saith it is now the serpent's and every false prophet's language, while promising others liberty, themselves are become the servants of bondage. And whilst the great mystery of God manifested in the flesh, hid from ages, but now revealed as the alone Redeemer of all that look for salvation in Israel, allowed of God and precious, is rejected by these builders as too low and His blood accounted an unholy thing.

But you precious souls who have been a long time wildernized in these wanton ways of calling common and unclean that which God hath sanctified, allowed and called precious. You who have scornfully said of your redeemer, "Is not this the carpenter's son?" And like Naaman, in your wrath proudly rejected against yourselves the counsel of the Most High as too carnal, 2 Kings 5:11; who being vainly puffed up in your own carnal minds hold not the Head, Christ Jesus, but have been sick of and weak 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 condemnest can only give thee life. Call no more His commandments carnal. His pleasure alone is that which makes any thing to thee spiritual. Yea, confounded be the language of those who are lifted up above Him in their own 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 days and the fleshliness of many having a form of godliness, talking much of the Spirit, but having not the power thereof ruling in them to obedience, adjudging the true Christ and His commandments low and carnal, their own carnal conformities to every thing their own hearts devise to be height, mystery and spiritual liberty. When I saw how the serpent had here deceived thousands and bitten the heal of the very elect also, and when, through grace, by the strong hand of God, I had escaped this snare, being once miserably enstrangled therein and beholding many simple ones turning aside from their steadfastness, I bewailed greatly and sorrowed within me because I saw no reprover. I was desirous to speak, but my insufficiency overswayed me. But, having met with and read over the ensuing treatise with rejoicing for and consent to the same, I accounted it my part and privilege to annex this visible testimony to the truth and seasonableness thereof. And though many expressions therein may be perverted by those, who also pervert the more perfect Scriptures to their own destruction, yet it shall be mighty through God to the pulling down of strongholds, casting down imaginations and every high thought to the obedience of Christ, in those who have pleasure in His second appearance, unto glory and immortality; which, that it may be a means to accomplish, I trust, is the author's chief end. And that it may instruct the Sons of Zion that are led aside through the wiles of Satan to come out of the wilderness, leaning upon their Beloved, the true Christ and eternal 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 blood of Jesus alone speaketh, and walking in the path wherever the Lamb leadeth, wherein he desireth to be kept unto the end, and improved,

A faithful Servant to the weakest Member of our Lord Jesus,

THE INVISIBLE WORSHIP OF GOD

Introduction

That all nations in all ages have acknowledged a God and that He is to be worshipped, but have not known 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. Ransack all ages and wherever you find men inhabiting either in East, West, North or South and you shall find 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 unknown God" Acts 17:23. All people have a kind of religion and serving 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 fools acknowledge this. The schools of the Academics, Stoics and Peripatetics rung of this doctrine. The barbarous Indies gainsay it not.

But notwithstanding the harmony in this (viz.:) that there is a God and that this God is to be worshipped is so great and wonderful; yet the discord concerning this God, what He is and what is His true worship is as great as 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 vain imagination, fancied a God or Gods to himself. The Romans had as many Gods as towns. What they received any good from they reverenced as their God. Hence it came that they worshipped the sun, moon, stars and fire, yea, even dogs 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 come down to us" calling Paul, Jupiter and Barnabas, Mercurius: the names of their heathen gods. And the Apostles could scarcely restrain the priests from sacrificing to them. From this blind conceit arises as blind a sacrifice. Sometimes men, women, children, beasts and birds have been offered by them as well pleasing sacrifices to their gods. From this ignorance of the true GOD and His worship hath sprung that ataxia confusion and disorder that is in the world. Hence comes murders, rebellions, treasons, witchcrafts, sorceries, uncleanness, contentions, persecutions, self-exaltation and all abominations in the world.

This deluge hath not only drowned some families, towns, cities, countries, kingdoms and generations, but hath overwhelmed the whole world in all ages. Man no sooner steps into the world, but darkness is his dwelling place. Nature once was adorned with all 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 sin, wrath and darkness that it might be made manifest that salvation is only in the Ark that swims above all these waters (viz.:) in the free grace, mercy and goodness of the Lord in Jesus Christ by revealing Himself 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 own understandings to themselves and fall down and worship their own creature instead of the Creator of heaven and earth, but might see God in His own light. For in Thy light O GOD do Thy Saints see light, even the true light, the Lord Jesus. As that light hath discovered Him to me and the only acceptable service and worship of Him, this ensuing treatise declares the invisible worship of God.

The word worship in the Scriptures signifies to bow down, fall down before, sacrifice, to serve, reverence, respect, fear, honor or be subject to one. (Psa 92:6; 1 Sam 1:3; Luke 4:7, 8) Of which worship or service we may mind these four sorts:

1. Human worship, which is a service of man's own invention, that hath a form of the true worship of God, but is will-worship, vain worship not commanded by the Lord. (Rom 1:22, 23; Col 2:23; Matt 15:9).

2. Devilish worship - when devils or dumb idols are worshipped. These two kinds being all together vain, carnal and antichristian I shall have no occasion to speak of them except in a way of reproof as unprofitable works of darkness. (1 Cor 10:20; Deut 32:17; Rev 9:20).

3. Civil worship - an outward expression of reverence and respect to men of authority or eminency (this being in its own sphere unlawful being bounded by the law of God). I shall have little occasion to speak of it. (Matt 20:20).

4. Divine or spiritual worship - 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, fear and love in obedience unto God in Christ. In this description there are several things to be minded as necessarily required in all true worshippers of God as:

1. A spiritual principle whereby we come to an understanding:

a. firstly of God, the object of divine worship (the inscription of the Saints' altar is not to the unknown God, but to Him Whom they understand.

b. secondly, wherein the worship of God doth consist. Every worship will not serve the Lord. Blind obedience is the sacrifice of fools, but that which God approves, His own light reveals which discovers it to consist in subjection unto God. Where there is true worship there must be preeminence; where there is inferiority there is superiority from whence springs subjection.

2. A spiritual power. It is not every strength that is able to build this house. That which God's light reveals 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.

1. With singular spirituality. As the object, principle and power are all spiritual, so must the heart be offering up sacrifices in a spiritual manner. It is the Spirit in all performances that make them truly lovely.

2. In faith. A soul that worships God must believe God and give credit to the words of God.

3. In fear and reverence. The majesty of God commands reverence in all that come before His throne. That infiniteness and unspeakableness of glory that is in the Lord causes a soul to fall down before Him, even at His feet, adoring Him crying on with Isaiah, "I am undone!"

4. In love. No service without love is acceptable. If the distance was only minded, it would strike such an amazement and terror that none would dare to come to God. Therefore the Lord sends from the brightness of His majesty comfortable beams and rays of love to gather up the soul to Himself through the power of which the soul is stirred with love and flaming, this chariot mounts up to God accounting the hardest enterprise he can achieve for God to be his greatest honor.

5. Divine worship in all its goings forth to God makes its addresses in the Lord Jesus. Spiritual and gospel worship receive all from God in Christ, return to God in Him, Who is that way in which God and the soul meet embracing each other, Who is that ladder on which God descends to him and he ascends to God. He loves, fears, serves and lives to God in Christ and in Him alone.

This true worship of God appears in a twofold consideration:

1. Invisibly. Which is only in the inward man, in the Spirit which no man sees or knows, but he in whom it dwells.

2. Visibly. Which others may take notice of and whereby an invisible enjoyment and filial affections are clearly 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.

Principles are so requisite to all manner of actions that nothing can be done regularly or honorably without them. A true principle is that which crowns every act. If as man be unsound in his principles, all his building will prove but rotten.

By this spiritual principle, I mean a sure ground, or original, seated in the heart by the Lord, whereby the soul ascends to the true worship of God. And this is two-fold:

1. Light. Until the Sun of righteousness shines into the soul to discover the mind and will of God, the duty and privilege of His creature; the soul is a dark dungeon, a sleepy, dead confused habitation, but when God comes in the appearance of Himself, the soul is enlightened. Which light is:

A. Sent forth from the Lord. It is a spiritual, divine, supernatural light. In thy light (saith the psalmist) shall we see light. It is 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.

B. It is sent into the soul, as the light of the sun is conveyed to the natural eye, whereby that discerns natural objects. So is 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 not one with the light, that is to say, if love and light walk not hand in hand, the soul worships God not aright; therefore, as we hear the Saints breathing out their desires to the Lord that He would send forth His light and His truth to lead them to compass His altar, that is to say to worship God. So likewise we hear of receiving the truth in the love of it. If I know anything, and yet love it not,I cannot cheerfully entertain 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 spiritual principle that carries forth the soul certainly unto God.

We are to consider this spiritual principle with its object: light and love are vain, empty, a mere fancy without a suitable object. The object of true light and spiritual love is that God Who is to be worshipped, God over all, God in all, God above all, which light discovers what of God is to be known by the saints and wherein the appearances of God are.

The light of God reveals this to the soul: That God is. Hearken what the eternal Spirit saith in the Scriptures: He that cometh to God must believe that God is. When the Lord sent Moses to deliver the children of Israel from Egyptian bondage, He bids Moses, Go and say I AM hath sent me, whereby He signifies to them His being, that He is, distinguishing Himself from heathen vanities. He is in Himself and of Himself. Therefore God frequently styles Himself by the name of Jehovah whereby He points out to us in a most excellent manner: God's being is Himself from eternity, the same without diminution, addition, or subtraction. Though The fool hath said in his heart there is no God, 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 only is, viz.: the Unspeakable Substance Who lives of Himself. What all creatures are, they are by God and have their dependence upon God, but God Himself is only truly independent.

Question: If any shall demand of me what God is?

Answer: I answer, if any seek the definition of God from the workmanship of His hands, he will be all together frustrated in his expectations. His substance is unspeakable. Man is but God's creature. Man in the most lively, glorious, quickest and subtlest understanding is ignorant of Him.

Objection: But may some be ready to object many Scriptures that speak of knowing God, yea, it is eternal life to know Him the only true God.

Answer: To answer this we must consider to know God is.

First, to know that there is a God or that 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 and invisible Being hath made Himself visible after a sort so that our obedience may not be without obedience, 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:

Firstly, to be incomprehensible. If man, poor, silly man, nay, wise, understanding man was able to comprehend the infinite One, he would then be God himself or greater than He. For 'tis only 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 Empedocies 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 incomprehensibleness of God.

Secondly, that He is immutable. The world is possessed with changes, but in Him there is no shadow of change. The world grows old as doth a garment, but He is the same yesterday and today and forever. This is the record that He gives of Himself saying, "I the LORD change not." Mutability proceeds from corruption or imbecility, but God's 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 eternal. God is before time. Time is made by God and shall be done away by God according to that in the Revelation: "Time shall be no more."

Time is that space in which actions are successively brought about, having beginning and ending, but God is not included here for it is impossible that He Who made it should be comprehended in it. He is from everlasting and shall remain to everlasting. This is matter of admiration. Arithmetic is nonplused here forced to confess eternity transcends his skill.

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

Objection: But some say Moses talked with God face to face. And Christ saith, "blessed are the pure in heart for they shall see God"; therefore, He is not invisible.

Solution: 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, but as His works of love, wisdom, power, etc. declare Him, so we see Him. Thou seest some glorious and costly building, yet seest not the spirit of that man in whose mind this building was before erected to thy view. But seeing it, thou concludest well in saying surely the wisdom of man appears in it eminently and thou knowest the mind of any man surpasses the matter in his mind.

Thou seest a poor creature acting diverse rare feats and excellent arts, but yet seest not the soul or spirit of that man from whence they flow. In all natural bodies there is a spirit from which natural actions flow, and yet seest not this spirit, but art made able to know there is a spirit and from its operations canst speak a little, though stammeringly of it.

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 capacity of God's creatures whereby the Lord holds forth some glory of Himself. Moses seeing God's face was his seeing the fullest manifestation of God's beauty and mind that was then for him to see (for the face demonstrates the beauty and mind of a man) and yet he saw not His being. The face of God doth here hold forth no more the being of God than the face of a man his being. A man's beauty is not his being for a man is a man, though he be not beautiful.

And when as Christ saith, "he shall see God" His meaning is he shall see what of God may be seen, for He that is in Himself 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 sight of God the creature hath; which declarations define not His being, but describe His operations. Thus it is said, "God came down in the sight of the children of Israel", when they only saw some terrible appearances of His majesty and authority.

Fifthly, The Almightiness of God may be seen by the creature that He is over all and above all and can do what He will is very evident. All power centers in Him as its true original. This omnipotence of God is immutable, boundless 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 feel and know through its irresistible operations enforces them to serve Him with fear and rejoice before Him with trembling.

6. God's sovereignty and supremacy are likewise through the light of God clearly made manifest, that is to say, that God is above all, the principal, chief 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 honor their parents as them that are over them, servants their masters, subjects their kings and rulers as them that are their superiors, and so creatures the Creator as being more worthy than all. His power and sovereignty are inseparable companions: His power fills Him with majesty and authority.

7. The wisdom of God may be known, that is to say, that He is wise, understanding, knowing all things. By wisdom He governs all things. By wisdom He made and garnished the heavens. Power, authority and all without wisdom act confusedly. Therefore is He called: the everlasting light and the Father of light, the God of knowledge. He is wise super eminently and therefore called the only wise God Rom 16:27.

8. God is a just God and His saints know Him to be so. God's justice is His righteous dispensation of love or wrath according to His own law made after His own will and thus He is just or righteous to the creature and He is also just and righteous in Himself, a God of more pure eyes than to behold iniquity and of more justice than to suffer it to pass unpunished. This makes a poor soul bow his knees and tremble before God's dreadful majesty. Who can approach God's presence without fear? And for this cause is He called a God of vengeance, a consuming fire, the Judge of all the earth, a Judge most wise Job 37:17. He is most faithful: He cannot lie, He is a true God, a God of truth.

9. That God is merciful, gracious, full of loving kindness, slow to anger, whose mercies are above all His works; His mercy and His justice kiss each other. This consideration begets liberty, freedom and boldness in the Spirit to serve, fear, honor and obey the Lord. In this sense is He called a Father of mercies 2 Cor 1:3. This is discovered to a soul as the argument for a soul's obedience to God: if ye love me, keep my commands: for we love Him because He first loved us.

10. God is nearly related to the creature. Though God be never so glorious and

excellent, yet if He had no relation to the creature, it would contribute nothing towards spiritual worship which relation is made manifest in several particulars:

First, He is a Creator and all things are His creatures. They are all His workmanship Isa 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 souls to Himself Isa 54:5.

Fourthly, A King and we His subjects. He rules over all the earth and the sea is His dominion.

I might here show at large how the several terms God gives to Himself, hold forth His relation to the sons of men, but I shall not now insist upon them.

11. God is revealed to be all in all, that is to say, in His operations, but it is the same God that worketh all in all (1 Cor 12:6). All that is good or excellent, beautiful or glorious in all or any creature proceeds from God and this shows the creature's dependency upon Him. Therefore He is said to fill all in all Eph 1:23. That is to say all fullness in any creature is from the Lord Who is above all ruling over us through all, manifesting His power and wisdom in us all, dwelling in us, abiding and delighting in us. Eph 4:6.

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 ye are gods but there is one original Being who is our God in the Lord Jesus. There are not many first beings but one original Who is the first and the last., the beginning and the ending. That is to say, the first in Himself, before all, subsisting by Himself, giving a beginning, and the last, continuing in Himself forever, putting an end to corruptible things by Himself, for He is without beginning or end of days. (Editor's Note: We would say God is three eternal, divine, co-equal spirits who make up the One Elohem. The term God, is representive of the Father in most cases in the New Testament. The key of course is the term ONE. Study John 17 in this light and you will find that the elect shall all be one in glory in the same way that Christ and the Father are One. In addition remember that the husband and wife are one and the true gospel ministers are all one as Paul and Apollos were both one. REP)

13. God is a living God. He is not a dumb or deaf idol, but One that lives forever. Time molders all idols in the dust, but God is not is not subject to time. This infinite Being cannot die, that is to say, be subject to dissolution or corruption.

14. Lastly, God is present everywhere. He cannot be circumscribed for He is an infinite One. Thou canst not say God is not here for He is everywhere, knowing all thoughts searching all hearts. If thou canst tell me where God ceases to be, there I will 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 everywhere. Where ever God is He imprints an appearance of Himself to be there. If thou goest into heaven, that is to say, into thehighest place of glory, the Psalmist will tell thee, God is there. Yea, if thou makest they bed in hell, God is there, there exercising His wrath, justice and indignation. If thou thinkest to hide thyself in darkness, the darkness is as light to the Lord. The darkness and the light are alike unto God, that is to say, His power, knowledge and wisdom cannot be separated from any place or from the understanding of anything. There is such darkness in us that we cannot see, but there is no darkness in God that seeth our darkness by His own light Psa 139.

Thus having according to my measure brought forth my understanding of what of God may be known, viz. His power, wisdom, light, love, justice, presence, and the like, all which terms the Lord uses to express what He is to us in a way of relation to His creatures, in terms that His servants are after some small measure capable to understand. I shall proceed in the next place to show wherein this excellency of the Lord Jehovah our God doth appear.

That God is and that He is immutable. incomprehensible, merciful, wise, etc. He hath given us a very lively testimony to seal the truth of it. God being unwilling to hide Himself and His great 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 incorruptible oil of joy, gladness and righteousness amongst the candlesticks into the lamps of the sanctuary, even into the hearts and spirits of the church of the First Born, whose names are written in the Lamb's book of life.

These are the two great ordinances which are displayed by the eternal word of God according to the Scriptures; which are those conduit-pipes which carry in them all that may be seen. known, understood or enjoyed of God by the sons of men. I shall speak of both, but in the first place of the creation which is a glorious book in which he that runs may read and understand the excellency of the Lord Who was, and is and is to come. The meanest, most natural capacity may read God in every line of the creation, which shows:

First, that there is a God. The invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made. even His eternal power and Godhead 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 the things that are visible. Now the thing that may be known is this, viz. His power and Godhead. That there is a divine, eternal 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 Godhead.

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 again only one, yet every one preaches forth this God. The earth, sea and air 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 nearest to not being, to annihilation. The plants besides being, have life and draw nourishment and refreshment from the earth and air. The beasts have being, life and sense and seek 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. Lo here, this wonderful order. One serving another, nothing is for itself.

From whence comes this distribution, one thing serving another? If fromthemselves, either they had it always or in time? Always they had it not, for we know, we ourselves that now are, once were not; and if we had our origin 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, the original distributor 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 than God Himself.

Let us descend into some particulars and consider the elements of which things are compounded as fire, earth, air and water. Fire and water are contrary and so is the dry and 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 Who orders things after such a strange manner. We see very beautiful buildings, stately palaces and our minds presently without pausing upon it say surely there hath been some gallant workman. Thou seest a watch and presently viewest the balance, 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 beginningless and an endless Being Who must needs be the very Godhead.

2. So likewise, as the world shows there is a God, it shows there is but one God for all things in the world point to unity. Earth, water, air, fire are all to make up one body. All agree in one though diverse in themselves. All arts and sciences move towards unity and congruity. Arithmetic proceeds from unity; Geometry from a point and tends to society and happiness and solace of man. All government in families or kingdoms respect unity. All that ever man doth or can do leads to unity to the high advancement of one God and His wisdom and power. Surely all these unities here below are but so many resemblances in a sort of the true unity itself. The mind of man is one, though it conceives in itself an infinite number of things. And the more things are in unity, the more noble they are, then certainly God must needs be unity itself Who is truly noble and only one. I might trade far in nature here, but I must mind other things likewise so that I will not dwell here.

3. The creation shows the almightiness of God in these two considerations:

First, In creating the world of nothing. Amongst the philosophers it's a received axiom, EX NIBILO NIBIL FIT, of nothing nothing is made. So far as this concerns man it's 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 powerful, yea Almighty. In the beginning God created the heaven and the earth, as saith the Scriptures, or these heavens and this earth wherein Moses proves the things that now appear in the beginning had no appearances at all, but were created of nothing; for the Hebrew word RESHITH which is translated the beginning, doth not signify any substances. Neither doth the word BARA, to create, signify any other way to create than of nothing and hereby it is distinguished from the word FATZAR, to form, and GNASHA, to make. Doth not this hold forth the eternal power of God?

The world itself speaketh forth this mighty power of God in that it had its beginning from God. If we consider the several motions and mutations that are in the world, we must conclude a beginning. Look to the rivers, they flow from the Sea. The tide of the Sea arises from the influence of the moon and the moon borrows light from the Sun. Sometimes streams grow dry. The moon is eclipsed. And the Sun continually moves which argues its beginning.

Objection: May, but some say the heavens have continued a long time and we see no change; therefore, they were from eternity.

Solution: Vain man, because thou seest no change; therefore, will there be no change? Thou sayest it hath continued long, what then? Therefore hath it continues 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 than another, thou shalt never die? Know the world is madefor more besides thee and they must come and act their parts in it as well 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 days and grewest stronger in body, and yet for all this returns to the dust. Nay, look into thy mind, the most glorious resemblance of God, and thou wilt find 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 the ending the last. In the midst of these two points runs the line of time, which is a little space borrowed from eternity, where God displays His power in His visible creation. That eternity should create time is a wonder 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 be soon dissolved if that boundless power supported it not. When earth was without form and void and darkness 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 fabric as we now behold this day. And if that Spirit or power moved not still in this fabric to support it, it would soon return into its first nothing. Therefore saith the Scriptures, all things consist in Him. Nature itself teaches this. The veriest Atheist or Epicure that is, that when he is well hath no leisure to think of God, or that he may sin the more greedily, denies there is a God. When he is never so little sick, or ready to die, his conscience flies in his face and he is forced to acknowledged a God, and that he cannot subsist without him. I have already shown the heavens and the 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 here fill volume after volume by descending into thousands of particulars and show 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 natural man or spiritual man is, is but the work of God's hand. Now, the workman is greater and more worthy than his work. Thou seest a curious piece of work made by a skillful artist and praisest it. But, being led from the work to the artist, thou admirest the ingenuity and dexterity of the mind of that man from whence the work proceeds. Yet a little further, let us view the works of God, viz. the sun, moon, stars, the herbs of the field, the beasts of the forest, the fishes in the sea. Canst thou tell me what the substances of them be? Philosophers have traded so far 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 it is they differ so much about them. The wisest must confess his knowledge herein to be but ignorance. Philosophers say, "things are compounded of four elements, viz. fire, earth, air and water, which as to their substances are invisible. And that the virtue of many things proceed from the four first qualities of heat, moisture, drines and cold, but yet are they forced to confess many things operate from a hidden or occult quality which they can render no reason of. Ask them why the lodestone draws iron to itself, they say there is a hidden virtue in it, a specific quality or similitude of substance, but from whence it proceeds they cannot tell. Nay, ask any man in things seemingly more ordinary as why the fire should burn, rather than the water? They say it is its proper nature so to do. But where is 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 fly, or the grass of the field, much less the infinite One. They tell us Rhubarb purges Choler etc. from a hidden quality which hidden quality is nothing else than the very instinct of the Creator in it.

Objection: But some that would be thought very wise, cunning and spiritual says, though man, that is to say, the natural man cannot comprehend God, yet a saint may.

Answer: Alas vain man! Thou sayest thou knowest not what. If a saint can comprehend God, it must be in His Spirit or understanding (for a saint is a natural man consisting of body or spirit, sanctified or made holy). Now, that he may see his error, let him turn into his own mind. Can he comprehend that? He knows he hath a soul by its motions, but what his soul is those motions cannot tell him. Yea, this soul and understanding of thine is but the work of God. Now the work cannot comprehend the workman, So that if you canst comprehend Him, thou must be God; for thou hast no light but what thou hast of God and that light discovers only the works of His hands. But if thou shalt say thou art God, as some blasphemously affirm, let me ask thee whether thy soul or body is God? If thou sayest thy body, then how comes it to pass thou canst not be in all places at one time? How comes it to pass thou art subject to death and corruption? If thou sayest thy soul is God, how comes it to pass thou art so ignorant of what thy soul is? God must needs know Himself and all other things. Knowest thou what shall befall thee? How thou wast made when this soul was given thee? Why dost thou so often complain? Why art thou subject to changes? God is unchangeable. But if thou shalt say, God in thee is God that knoweth all things, I answer thee, then it is not thyself that comprehendeth Him. God in thee is not thee, no more than God in the earth, or beasts in the field, is the earth, or the beasts thereof. Therefore poor silly wretch leave off to talk so dotingly of comprehending Him when thou knowest not how to comprehend thyself.

Objection: Some are ready to say, this is carnal reason because we make use of earthly things to speak of God by.

Answer: Vain man! God made the earth to preach forth Himself and thy folly to thy self. Therefore saith the Psalmist, the heavens declare the glory of God and the earth His handy works. And again saith our Apostle, the invisible things of Him are seen by the things that are made. They all preach thy folly, madness and vanity and bespeak thee to be but an Atheist for all thou boastest to be a saint.

5. The creation lively points out to us the wisdom of God. If thou seest the picture of a man, thou presently askest who made it and admirest his skill and cunning. If thou castest but a glimpse of thy eyes on the world and askest who made it, thou wilt see it is God and wilt admire His wisdom. God's wisdom appears 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 dryness and moisture, yet thy one body cannot live without them all, being composed of them all. Nay, let me tell thee, it is God keeps them from encroaching one upon the other. There is not one thing in the creation but bespeaks God to be a wise God. Thou knowest of beasts, some are for thy food and some again would devour thee. Those that are for thy use God hath placed nigh thee in flocks and herds. Those that would devour thee live in desert places in the wilderness in caves and dens. From whence came this disposal of them? Did thy own wisdom procure it? No certainly. It is no other thing than the wisdom of God.

6. The love and relation God hath to the sons of men appears 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 palace, 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 a special manner did most resemble his Maker in a created pure natural light and understanding, power and authority; whereby he was the image or likeness of God. I might further show that the creation holds forth the immutability of God. for He that made all changes must needs be unchangeable. And the sovereignty 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 Himself. The justice of God for he that ordains it to be observed in His creatures must needs be just in Himself. 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 show 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 shall further have occasion to hold forth the excellency of the Lord to the creature in the second particular, viz. as He appears in the Lord Jesus, I pass 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 ourselves by our proud and vain apprehensions, in forming a God to ourselves wither with the ignorant, thinking Him to be a huge body, or massy substance; or with other that seem to be wise, dream of comprehending Him, but rather say as at first, He is that He is, but what I know not; but with the Psalmist desire to learn in silence and rejoice in those appearances of Himself whereby He gives out Himself to be known after a sort, for my eternal happiness and the happiness of all His people.

God is in the creation, but dwelt in the Lord Jesus. Christ is God's habitation, for in Him dwells the fullness of the Godhead bodily, the fullness 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 godliness, (viz.:) God manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory. Which mystery is hid from the eyes of the world and man's vain imagination fancies such vain understanding of it. I shall endeavor to speak more plainly and particularly of it, and shall observe this order:

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

2. How God in Christ unveils Himself 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 itself wherewith He is anointed. Of these in order.

The Anointer, Giver, Dispenser, or Pourer-forth of the ointment is the Father, God in all, over all and above all, for Whom are all things, and by Whom are all things. It is that infinite, that incomprehensible majesty, that eternal 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) He hath anointed me. God proclaims it from heaven, saying, I have found my servant David (which is the Lord Christ) with my holy oil I have anointed Him. Again singeth the sweet Psalmist of Israel in the Song, that his heart endited or bubbled or boiled 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 Father's work.

Secondly, the subject anointed is the human nature in which 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 among us and therefore saith the Scriptures He hath anointed His holy child Jesus, even Jesus of Nazareth, the son of Mary, of 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 human nature is nothing else but a fleshly body and human soul united in one, which humanity is proper to all men, yet so that every man hath the whole human nature in himself and so was this person, this man Christ, this human nature consisting of body and spirit in one person, was the subject of the anointing.

Thirdly, the ointment itself remains to be declared, which is that holy oil with which our Jesus is anointed, which ointment hath several names in Scriptures to declare its worth and nature. It is the Spirit of God, therefore saith Christ, the Spirit of the Lord is upon me, He hath anointed me. With My holy oil, saith the Lord, I have anointed Him, which is the oil of joy and gladness, the Holy Spirit and power; which oil is sweetly typified forth to us by the holy oil mentioned by Moses whose composition consists of principal spices as pure Myrrh, sweet Cinnamon, sweet Calamus, Cassia and oil olive, wherein though mysteriously, yet very excellently is deciphered the very nature of the Spirit of the Lord Jesus. For the nature of that composition is such that it is of singular virtue, being sovereign for the brain, comfortable for the heart, and wholesome for the liver-the three natural fountains and springs of the natural bodies' life, purging from evil humors, mollifying and softening the body, enabling the body to perform its natural, vital and animal faculties; which is abundantly, yea, superlatively true of the Spirit, that gives to a saint being, wisdom, understanding, light, life, power, love and increase, softening the hardest heart, moistening and relenting the most flinty spirit; purging and scouring away effectually all drossy, choleric, passionate, idle, melancholy, earthly and evil humors; fitting and enabling the soul to run the ways of God's commands; preserving the soul from sins venom and poison; keeping it from corruption or putrification. And whereas none was permitted to make any after the likeness of that composition, it declares and proclaims aloud the contrariety of the true Spirit to all pretenders of it, or counterfeitings of it; which are the powers, signs and lying wonders of the man of sin, which Christ, through the brightness 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 Lord's Christ. It is the composition or conjunction of these three in one person that makes this Christ. Therefore it is 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 bear record in heaven, the Father, Son, and Holy 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 manifest after three manner of ways, that is to say, God the Father conceived His word in His own mind, which is His Son, eternally brought up with Him; His wisdom daily His delight. It is His light whereby He knows Himself, and brings forth everything by Himself. For by His word, that is to say, Himself in a way of activity, or doing, or wisdom, he made the worlds. The word was in Himself producing everything below Himself, and the Spirit is the mutual kindness each of other, which is actively eternal. The Spirit is sometimes taken for the power of God, sustaining all things, producing all things; sometimes for the influence of the Father's love shed abroad in the heart. And this is the Spirit of God, the Comforter in the gospel, 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 known acceptation of the word, viz. a particular and individual 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 man's wisdom) shall not be imposed on any as a snare. Let us more look to things than words. I say according to the Scriptures there are three that bear record in heaven: the Father, viz.: the infinite Being, the begetter of the Son; and the Son, viz.: the express image of God, the reflection or likeness of Himself, which is the word begotten of the Father; and the Spirit, the mutual kindness, 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 eternal 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 known, or understood, or enjoyed of God is in the Lord Jesus. Nay further, whatever God is to a saint, He is it in Christ Jesus, for the fullness of the Godhead dwelt in Him bodily, that is to say, God in His highest manifestation of Himself in power, grace and truth, etc.; 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 confess comes infinitely short of the height of its glory) is that the conjunction of Father, Son and Spirit, after a spiritual and wonderful manner in the man Jesus Christ, is the Lord's Christ. So that God in Christ is God the Father dwelling in and uniting the human nature after a wonderful and unspeakable manner to Himself; 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; in a way of union, and so He is the Mediator between God and man, the Man Christ Jesus.

Having showed what we are to understand by God in Christ, and what the Lord's Christ is, I am come now to show that Christ was not anointed for Himself only, but that He might communicate of His fullness to others; which appears in two considerations:

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

Secondly, in that Christ is made fit, capable and able effectually to perform whatever work was imposed on Him, which His being anointed holds forth to us. Of these in order:

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

1. What the work is that Christ is consecrated to;

2. The manner of His consecration.

Concerning the work itself, it is a three-fold office or ministry, viz. a Priestly, Prophetical, and Kingly office; wherein all the appearances of the love, wisdom or power of God are clearly made manifest. I shall speak of these in order: .

Now the Priesthood of Christ is that order or office that Christ 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 He 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 already discovered to be the anointed of the Father, even this man that hath an unchangeable Priesthood, Who is the Son of God according to the divine nature, and human nature. It is He that is our High Priest (Heb. 9:11).

But now seeing no man takes this honor to himself, but he that is called of God as was Aaron (Heb. 5:5). So also Christ glorified not Himself to be made an High Priest, but he did it that said to Him, thou art my Son, this day have I begotten thee. The Father anointed Him, as I have shown more at large before, and now shall show you the manner of His consecration, which was:

With an oath (saith the Psalmist) The Lord hath sworn, and will not repent, thou art a Priest for ever after the order of Melchisedech needs must we conclude. The matter is of great concernment that is managed with so much solemnity.

That God should with an oath confirm it, it hath much weight in it. An oath amongst men puts an end of strife and seals 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 their Priests 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 counsel, swears by Himself (there being none greater than Himself to swear 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 forever. As if God should have said, "Son, it's true, there have been many Priests that I have made, but they are dying Priests and their Priesthood but a shadow or type of Thine which I commit to Thee, for Thou art my well-beloved and shall not die. Of Thy Priesthood there shall be no end, for I have said, yea, I have sworn it and cannot lie."

The Priests of old were consecrated by the pouring oil on their heads and the putting on of the holy garments. So our High Priest was set apart for this office by that holy Ointment, even the power and Spirit of the Most High, by the voice of the most excellent glory that gave record of Him: "This is my well-beloved Son, in whom I am well pleased." The Lord Christ ministers in the sanctuary with the oil of joy, gladness and acceptation poured on Him, with the garments of righteousness and salvation.

Aaron and his sons had garments, yea holy garments for glory and for beauty; which garments were most exquisitely made for workmanship, wise hearted men filled with wisdom by the Lord being only appointed to make them; whose composition was of the most beautiful, glorious and rich materials: gold, purple, scarlet and fine linen; which excellently types forth the glory of our High Priest Who stands before God in rich, pure, spotless, bright, shining and incorruptible garments, being filled, covered, and clothed with the glory of God, and being adorned with the beauty of the Most High; for He was and is the express image of His Father's beauty. Aaron was appointed to bear the names of the children of Israel upon the Ephod upon his shoulder and upon the breastplate of judgment, upon his hears, engraven in precious stones, which shows 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 manage that office. The work, being of such an infinite extent, requires a person of unanswerable abilities which we shall easily find 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 appear, if we consider that He is the Son of God, One begotten of the Father, yea, the delight of the Lord. He is the first born among many brethren. Priests of old were of the first born among the family. So is our Jesus the beginning of the creation of God, the first born from the dead, the only begotten Son, that is to say, the Chief, none begotten to be a Savior, an everlasting Deliverer of His brethren besides Himself. He is Alpha and Omega, the first and the last, begotten in His Father's likeness, the express image of His Father's 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 relations 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 to God and man, as He knew how to preserve both the glory of God and the happiness of the creature that so divine justice might be completely satisfied and mercy admirably advanced in the creatures salvation.

Secondly, His interest in God and man. He was not only related to them, but had a deep interest in them both: to God He was a companion, therefore God calls 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 Heir; to man as a faithful Brother, Friend, yea Companion and fellow Sufferer; He was tempted that He might be able to succor us being tempted. Likewise, He is the Father's Beloved, Whom God can deny nothing to; the saints Advocate that will lose nothing for want of asking.

Thirdly, His will, power, love, wisdom and delight, concurred in fitting Him to be such a Priest. His love sets all on work, both power and wisdom. He is the power of God and the wisdom of God.

Fourthly, He is without spot or blemish. The priests of old were forced to offer for their own sins daily, but our Jesus had no sin to offer for - He was like to me in all things, sin only excepted (Heb. 4:15). There was no guile found in His mouth. Yea, such an High Priest became us, Who is holy, harmless, undefiled, separate from sinners, made higher than the heavens, able to save to the uttermost. (Heb. 7:26, 25).

Lastly, our High Priest was a High Priest of an incorruptible nature, one that continues forever. The High Priest under the law, by reason of death, continued not, but Jesus is a High Priest forever after the order of Melchisedec, that is to say, without father or mother. He was not of the offspring of the Priests, but of Judah, without beginning or end of days, who ever lives to intercede for us. Thus much briefly to the first, viz. concerning the Priest Himself.

The sacrifice itself that is offered is next to be spoken of, 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 show 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:

First, the sacrifice itself is the Lord Jesus Christ. When burned offerings and sacrifices God would not, Christ came to do His will. This is held forth to us in the Scriptures by several expressions, all centering in one thing, namely, in this sacrifice, as first, by giving Himself as saith our Apostle, "Who gave Himself for our sins." Again saith Paul, "Who hath loved us and given Himself for 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 Himself (Gal 1:4; Eph. 5:2, 25: Tit 2:14; Heb. 7:27; Heb. 9:14, 27).

Secondly, by pouring out His blood, all things almost under the law were sprinkled and purified with blood for without blood there was no remission. The patterns of things in the heavens were purged with the blood of bulls and goats, but the heavenly things themselves with better sacrifices, namely, with the blood of Christ Himself. The blood of beasts sprinkled upon the unclean, sanctified to the purifying of the flesh, but Christ's blood was the sacrifice for the purifying of the heavenly things, viz. the saints' bodies and spirits. To this the Scriptures gives a large record: In whom we have redemption through His blood (as Paul saith) even the blood of the cross, that blood that issued forth from the side of our Jesus Whom one of the soldiers pierced. The High Priest under the law went into the second Tabernacle once every year, not without blood which he offered for himself and the errors of the people, but our Christ entered into the most holy place by His own blood which is called the blood of sprinkling which Christ poured forth when He suffered without the gate, even His own precious blood which is the blood of God. This is He that came by water and blood, even Jesus Christ. This was part of that new Song the 24 elders sang when they fell before the Lamb saying, "thou wast slain and hast redeemed us by thy blood", even His blood Whose vesture was dipped in blood. Therefore Christ's blood is called the blood of the covenant, of the everlasting Covenant (Eph. 1:7; Col. 1:14, 20; John 19:34; Heb. 9:7; Heb. 12:14; Heb. 10:19; Heb. 12:24; Heb. 13:12: 1 Pet 1:19; Acts 20:28; 1 John 5:6; Rev 5:9; Rev 19:13; Zech. 9:11; Heb. 10:29; Heb. 13:20).

Objection: But peradventure some will be ready to say, who seem to be very spiritual, that the blood that washes us is not the blood poured forth upon the cross, for that was spilled upon the ground, but it is a spiritual blood and therefore saith Christ, "he that eateth my body and drinketh my blood shall never die; which seems to imply some other blood. To which I answer:

Solutions:

1. By the blood of Christ we are to understand, not only the blood shed forth from His side, as a natural eye might see, but the same blood in the virtue of it which blood is the sacrifice. So he that drinketh Christ's blood partakes of the excellent benefit that redounds through Christ's blood which, in due, I shall show you more fully.

2. By this word blood we must know the death of Christ to be concluded and His body included. All Christ's sufferings center in one word, namely, His blood which holds forth all His sufferings upon the cross. And therefore in the next place the Scriptures declares this sacrifice.

3. To be the offering up of His body, Christ gave up His body to death, to suffer all the wrath of man and to become an offering for sin; therefore, it is called the offering of the body of Christ. So saith Peter, "He bore our sins in His own body, even the body of His flesh. By which body we are to understand Himself, His blood, for every one of those words are wound interchangeably each in other. Thus Christ gives His body to be eaten, that is to say, the fruit of the offering up His body. He gives His body for us that the fruit of that body might redound to us (Heb. 10:10; 1 Pet 2:24; Col. 1:22; Isa. 53:10; John 10:15; Acts 8:53; John 13:16; Matt. 20:28)

4. It is said, He made His soul an offering for sin. The Lord Christ offered up the whole man, body and spirit. He loved not His life, but poured forth His soul and underwent the whole curse, wrath and vengeance of the Most High in body and spirit.

5. Christ says, He lays down His life for us, yea, He gave His life a ransom for many. In this word, all other are contained Therefore it is so often said in the Scriptures we are saved by His death and sufferings. So that all these terms of Christ's giving Himself, pouring forth His blood, giving His own body, making His soul an offering for sin, laying down His life, dying and suffering for us, are all one sacrifice. One is diffused into all and all center in every one (Rom. 5:10; Col. 1:22; Heb. 2:9, 14; Heb. 9:15; 1 Pet. 3:18).

Thus through the power and virtue of this sacrifice, having declared what it is, we come now to consider:

1. How often this sacrifice was offered. The Priests under the law went into the holy place every year. They offered sacrifice continually, but our Jesus by one sacrifice hath done away sin. The multiplicity of the legal sacrifices argued their imperfection, for those Priests daily ministering, offered sometimes the same sacrifice which could never take away sin, but this man, saith the Spirit, after He had offered one sacrifice for sins, forever sat down on the right hand of God, holding forth the work was done that Christ might sit still needing no more offering. And whereas it is said He sat down on God's right hand, it declare He had done His work and the Father accepted it, or else He should never have been placed in the throne of victory at His Father's right hand. Christ was once, (and but once) offered to bear the sins of many. Many talk of Christ's dying still in us and the like, but indeed instead of exalting Christ (as they pretend to do), they rank Him only in the Levitical Priesthood, and instead of holding forth His perfection, they render Him imperfect and quite contradict the aforementioned Scriptures (Heb. 9: 26, 28; 10:10, 12, 14, 18).

2. The place where Christ was offered deserves our consideration, for it is not said in vain that He suffered without the gate upon the Cross and that between two thieves. It shows the descension of our Savior into the lowest, vilest, contemptiblest estate and condition that could be. Christ died at Jerusalem, a city, not in the heart, but in Judea, in the world. I mind this the rather because some think the death of Christ at Jerusalem not at all to concern them, but they look for Christ's death within them, whereas in the Scriptures nothing is more clear than this: that Christ's death at Jerusalem is the offering for sin, not Christ's death in any one's heart. The Scriptures warrant no such kind of language. I confess I know this much that though Christ died at Jerusalem, if the power, virtue and efficacy of this death be not seated, revealed and enjoyed in the heart